Perceptions of men on role of religious leaders in reproductive health issues in rural Pakistan

Religion holds unique importance in people's lives, and has been cited as an important factor in reproductive health. Pakistan has a Muslim majority and the character of the country is strongly marked by Islam. In rural areas, where the majority of the population reside, religious leaders are considered as opinion makers. The perception of adult males regarding the influence of the 'religious factor' in their use of modern contraceptive methods, and their views on the role of religious leaders in community education, were explored through a cross-sectional survey conducted in twelve rural districts of Pakistan in 2000. A sample of 180 married adult males participated in the study through consecutive sampling. The study was qualitative, utilizing tools such as in-depth and key-informant interviews. The majority of men interviewed considered that religious leaders were against fertility control, and 29% cited religion as a reason for their non-use of modern contraceptives. Respondents also suggested that the involvement of religious leaders in reproductive health programmes is essential for the programmes' effectiveness in rural areas. They thought that religious leaders could contribute positively to community education, and suggested ways in which they could educate the community in reproductive health issues. They also suggested various channels through which religious leaders could be approached to convince them to cooperate in reproductive health programmes. The study concludes that involving religious leaders in rural settings could enable reproductive health programmes and services to reach more conservative groups in society, and thus contribute effectively to bringing about positive change in the attitudes of Pakistani society towards reproductive health.     

Significant Effects of Fatwa-Based Perception on Contraceptive Practice Among Muslim Women in South Jordan Under the Early Stage of Fertility Transition

An interview survey of 450 Muslim women in a rural village of south Jordan under the early stage of fertility transition was conducted to explore major causes of contraceptive use, taking both their sociodemographic attributes and fatwa (Islamic jurisprudence)–based perception into account. Discriminant analysis, which was performed for the subject women divided into 15- to 29-, 30- to 39-, and 40- to 49-year age groups, revealed that “the number of living children” in the former and “to do contraception for good care of children” in the latter played significant roles in discrimination into contraceptive user and nonuser groups for any age groups. To cope with demographically and socioeconmically vulnerable situations, contraceptive prevalence rate should be increased by means of government-led family planning programs in cooperation with the imam (Muslim religious leaders and priests) through fatwa, in which special attention is paid to traditional norms, represented by good childcare.     

Male attitudes towards family planning in Khartoum, Sudan

Knowledge of, attitudes toward, and use of contraception were investigated in a 1982 survey of 250 men living in Khartoum, Sudan. Interviews were conducted at mosques, marketplaces, a government office building, and a textile factory. 75% of respondents were ages 21-40. 92% of respondents expressed the belief that Khartoum is overcrowded, although this was attributed by 57% to rural-urban migration. Despite the fact that 85-95% linked overpopulation with social problems such as inflation, food shortages, and unemployment, 72% expressed a desire for 5 or more children. Only 30% of the men interviewed supported the concept of family size limitation, largely for economic reasons. The majority of those opposing family size limitation cited religious reasons. Attitudes toward child spacing were more favorable, with 80% indicating approval 59% of the men with wives at risk of pregnancy reported that they were using some form of contraception, but only 21% were using an effective method. Two-thirds of respondents reported that they do not discuss contraception with their spouse. 60% identified either the mass media or friends and relatives as their source of family planning information. Although 64% indicated an awarencess of where to obtain family planning services, only 2.8% had ever received services from a family planning clinic. 79% voiced an interest in more information on family planning, and 59% with wives of reproductive age wanted to use family planning services. Most respondents desired more information on sexual sterilization and, although surgical contraception is not available in Sudan, 10% said they would consider this method when they attained their desired family size. The belief that family size should be limited increased dramatically with education, from 9% among those with no formal schooling to 45% among men with 13 or more years of school. Men under 40 years of age had more favorable attitudes toward family planning than older men. Surprisingly, men interviewed at mosques had the most favorable attitudes whereas government employees were the most conservative. Overall, these fndings suggest that the present family planning clinic system in Sudan may be falling short of meeting the demand for information services.     

Minority statuses and positive views of the country in the United States: an investigation of nativity/immigrant status,and racial/ethnic and religious backgrounds

Using a nationally representative sample of adults in the US, this study examines the majority and minority’s positive views of the country in terms of nativity status, race and ethnicity, and religion. The results suggest that the majority–minority differences vary by demographic characteristics and attitudes examined. Although non-US citizens have a lower level of regard for the US as the best country in which to be a citizen than their counterparts, they have no less favourable views in other respects. Among ethnic minorities, only blacks have more negative views of the US than whites do. While religious minorities also have less regard for the country than the majority, individuals with no religious affiliation hold lower levels of most national attitudes. These findings suggest that the associations between minority status and views of the country go beyond race and ethnicity, which previous research has overlooked.     

Are husbands a barrier to women's family planning use? The case of Morocco

Little is known about men's role in the adoption of family planning. Recent studies suggest that men may be a barrier to women's use of family planning. However, it is not clear whether husbands represent a true or a perceived barrier. Using the 1992 Morocco Demographic and Health Survey data, this study examines (1) whether women and men report concordant fertility desires, discussions, and contraceptive use; (2) the accuracy of women's perceptions of their husbands' fertility desires; and (3) whether husbands are a barrier to women's family planning use. The results demonstrate that, controlling for women's own fertility desires, husbands' true fertility desires are associated with family planning use. Likewise, women who perceive their husbands to want fewer children than they want are more likely to use family planning. Future fertility and family planning programs need to include men to reduce their role as both perceived and true barriers to family planning use.     

Can Churches Play a Role in Combating the HIV/AIDS Epidemic? A Study of the Attitudes of Christian Religious Leaders in Madagascar

Introduction

Churches occupy an important social and cultural position in Madagascar. The sexual transmission of HIV raises controversies about the role that Churches can play in preventing HIV/AIDS. This cross-sectional survey investigated recommendations by religious leaders for condom use and other preventive strategies in the context of international guidelines.

Methods

A questionnaire was self-administered to a random sample of religious leaders. The questions related to preventive methods against HIV/AIDS such as: condom use, marital fidelity, sexual abstinence before marriage, and HIV-testing. Associations with recommendations for condom use were evaluated using univariate and multivariate logistic regression analyses.

Results

Of 231 religious leaders, 215 (93.1%) were willing to share their knowledge of HIV/AIDS with their congregations. The majority received their information from the media (N = 136, 58.9%), a minority from their church (N = 9, 3.9%), and 38 (16.4%) had received prior training on HIV. Nearly all (N = 212, 91.8%) knew that HIV could be sexually transmitted though only a few (N = 39, 16.9%) were aware of mother-to-child transmission or unsafe injections (N = 56, 24.2%). A total of 91 (39.4%) were willing to, or had recommended (N = 64, 27.7%), condom use, while 50 (21.6%) had undergone HIV testing. Only nine (3.9%) had ever cared for a person living with HIV/AIDS (PLHIV). Multivariable logistic regression shows that condom use recommendations by religious leaders were negatively associated with tertiary level education (OR: 0.3, 95% CI 0.1–0.7), and positively associated with knowing a person at risk (OR: 16.2, 95% CI 3.2–80.2), knowing of an ART center (OR: 2.6, 95% CI 1.4–4.8), and receiving information about HIV at school (OR: 2.6, 95% CI 1.2–5.6).

Conclusions

Malagasy church leaders could potentially become key players in HIV/AIDS prevention if they improved their knowledge of the illness, their commitment to international recommendations, and extended their interaction with people most at risk.     

Christian nationalism and white racial boundaries: examining whites' opposition to interracial marriage

How does the convergence of national and religious identities potentially fortify white racial boundaries in the USA? Focusing on openness to racial exogamy as an indicator of racial boundaries, we examine the link between Christian nationalism and white Americans' views towards their hypothetical daughter marrying an African American, Latino, or Asian. Drawing on insights from social identity complexity theory, we argue that the convergence of religious and national identities serves to reinforce in-group boundaries, thereby fortifying notions of white purity, and consequently, strengthening whites' discomfort with potential race-mixing in marriage. Multivariate analyses of national survey data demonstrate that Christian nationalism is strongly associated with an increase in white Americans' discomfort with a daughter marrying any racial minority, and particularly African Americans. We demonstrate how the convergence of religious and national identities in Christian nationalism influences whites' regulating of racial boundaries (evidenced in intermarriage attitudes) above and beyond the independent effects of political conservatism or religious exclusivism.     

The Behavioral Ecology of Family Planning

Family planning is the usual modern route to producing a small family. Can human behavioral ecology provide a framework for understanding family planning behavior? Hillard S. Kaplan (Yearb. Phys. Anthropol. 39:91–135) has proposed a general theory of human parental investment based on the importance of skills development in children. As modern, skills-based, competitive market economies are established, parental investment strategies would be predicted to become oriented toward producing increasingly competitive offspring in a pattern of coordinated investment in their embodied capital—in other words, skills training along with good health to ensure their long-term productivity. Parental embodied capital and resources are also expected to be associated with motivation to produce competitive offspring. The basic parental investment trade-off between quality and quantity should predict greater investment in fewer children and the adoption of family planning behavior. Data on family planning in two ethnic groups in Northeast India (Khasi and Bengali) currently experiencing early-phase transition into modern market economies from very different social and ecological baselines are examined within this analytical framework. The results show a mixture of strategies in conjunction with family planning that involve decreased as well as increased investment in the embodied capital of children among Bengali and a divergence of investments in education and health among Khasi. These mixtures of strategies provide some insight into the motivations to use family planning in the face of economic transition, given differing local cultural and ecological conditions and the opportunity structures they provide.     

Contraceptive use dynamics of Asian women in Britain

In-depth interviews were conducted with married Asian women from Indian, Pakistani and Bangladeshi backgrounds, to investigate patterns of contraceptive use and influences on contraceptive decision making. The results show two distinctively different contraceptive 'lifecycles'. Non-professional women typically have little knowledge about contraception until after their marriage or first birth. Their patterns of contraceptive behaviour show low levels of contraceptive use until after their first birth, when condom use is most prevalent. Non-professional women are influenced by their extended family, religion and cultural expectations on their fertility and family planning decisions. Professional women show an entirely different pattern of contraceptive behaviour. They are more likely to have knowledge about contraception before marriage, use some method of contraception throughout their childbearing years (typically the pill) and cite personal, practical or economic considerations in their fertility decisions rather than religious, cultural or extended family influences.     

Priest and Shaman on the Plains: A False Dichotomy?*

Abstract

For a number of years, anthropologists have tended to classify religious leaders of more or less primitive peoples into shamans on the one hand, and priests on the other. Such terms are analytically useful, but like many polarities of their kind, they tend to break down when applied to “real world” situations. The Crow and Northern Cheyenne Indians of Montana provide interesting contrasts in this area, where two powerful religious themes - the tribal Sun Dance and the individual Vision Quest-- interact in various societies to produce a wide range of ceremonial expression. The literature on these two societies combines with modern field observation to suggest that in one case, shamans prevail entirely - while in the other, a real stage of separation between priest and shaman has developed, with one man serving in both capacities at various times.     

Libertarian bioethics and religion: the case of H. Tristram Engelhardt, Jr

This paper is a critique of certain moral perspectives that are found in the second edition of Engelhardt's Foundation of Bioethics. These views are spelled out in explicit detail in his second edition, and follow on the heels of a profound religious conversion. Engelhardt is an eminent bioethicist with strong religious convictions that overlay much of his writing. The author wishes to question some of the conclusions that Engelhardt reaches as they touch upon moral frameworks, pluralism, and a 'secular' bioethics.     

THE FIFTH FREEDOM

Women in developing countries suffer considerable moribidity and mortality due to inability to control their own fertility and lack of access to family planning services. Over 500,000 deaths each year are related to pregnancy. Two thirds of these maternal deaths could be prevented by providing contraception to those women who wish to use it in developing countries. There is no tenable ethical defence of cultural and religious behaviour which denies a woman a choice as to whether she will undertake a pregnancy or not. Implementation of the principles of the programme ofactionfrom the 1994 Cairo Population Conference would, through empowering women to control their own fertility, have a huge impact on maternal health in the developing world.     

Factors shaping the tolerance of local Tibetan herders toward snow leopards

Snow leopards (Panthera uncia) have long co-existed with livestock herding people across Asia’s high mountains. Multiple use landscapes however imply potential competition for shared resources, livestock predation, and the risk of retaliatory killing of predators. Community-based conservation is a central pillar for supporting people’s livelihoods and safeguarding predators and their habitat. Based on the theory of planned behavior, we examined the factors that shape herders’ tolerance of snow leopards. Our questionnaire-based study was conducted in the Sanjiangyuan Region, China, encompassing four communities with varying livelihoods, experiences with livestock depredation and levels of exposure to community conservation interventions. Our results showed that respondents generally held positive views towards snow leopards, although women tended to have relatively more negative views towards snow leopards compared with men. Current household income was largely dependent on caterpillar fungus rather than livestock. Social norms around religion and the role of community leaders in our study area seemed to be the main determinants of the generally benign association of people with wildlife, overshadowing potential influences of community-based conservation interventions. Our work suggests that conservations programs will be aided through collaborations with communities and religious institutions, and that conservationists must proactively engage with women as significant actors in conservation.     

A religious upbringing reduces the influence of genetic factors on disinhibition: evidence for interaction between genotype and environment on personality.

Information on personality, on anxiety and depression and on several aspects of religion was collected in 1974 Dutch families consisting of adolescent and young adult twins and their parents. Analyses of these data showed that differences between individuals in religious upbringing, in religious affiliation and in participation in church activities are not influenced by genetic factors. The familial resemblance for different aspects of religion is high, but can be explained entirely by environmental influences common to family members. Shared genes do not contribute to familial resemblances in religion. The absence of genetic influences on variation in several dimensions of religion is in contrast to findings of genetic influences on a large number of other traits that were studied in these twin families. Differences in religious background are associated with differences in personality, especially in Sensation Seeking. Subjects with a religious upbringing, who are currently religious and who engage in church activities score lower on the scales of the Sensation Seeking Questionnaire. The most pronounced effect is on the Disinhibition scale. The resemblances between twins for the Disinhibition scale differ according to their religious upbringing. Receiving a religious upbringing seems to reduce the influence of genetic factors on Disinhibition, especially in males.     

Proteomics in translational cancer research: biomarker discovery for clinical applications

This special focus issue of Expert Review of Proteomics invites key opinion leaders to report their recent findings and views on the important topic of translating potential proteomic biomarkers to clinically useful, regulator-approved biomarkers: a challenging journey. The issue also highlights the difficulties associated with and the way forward in the discovery of proteomic cancer biomarkers for clinical applications, as well as presenting recent original research in the field.     

Cognitive Apartheid: On the Manner in Which High School Students Understand Evolution without Believing in Evolution

High school science students are often unwilling to learn about evolution due to a perceived conflict with their religious beliefs. Other students are able to understand evolution despite the fact that they do not believe in evolution. According to Cobern (Sci Educ 80:579?C610, 1996), students can wall off that which is believed from that which is not believed in a process he called cognitive apartheid. A mixed-methods study was conducted to determine the extent to which understanding of evolution differed among high school Advanced Placement science students who did and did not believe in evolution. Two students who demonstrate a sophisticated understanding of evolution despite their admonition that they do not believe in evolution were then interviewed. Eight themes emerged from the interview that provide insight into the views of students learning of evolution despite the fact that they do not believe in evolution. Based on these themes, several implications for the teaching of evolution are presented.     

Universal and variable leadership dimensions across human societies

Many researchers have turned to evolutionary theory to better understand diversity in leadership. Evolutionary theories of leadership, in turn, draw on ethnographic cases of societies thought to more closely resemble the smaller-scale, face-to-face communities in which humans evolved. Currently, though, there is limited systematic data on the nature of leadership in such societies.We coded 109 dimensions of leadership, including costs and benefits relevant to evolutionary models, in 1212 ethnographic texts from 59 mostly nonindustrial populations in Human Relations Area Files (HRAF). We discovered evidence for both cultural universals in leadership, as well as important variation by continental region, subsistence strategy, group context, and leader sex. Candidate universals included that leaders were intelligent and knowledgeable, resolved conflicts, and received material and social benefits. Evidence for other leader dimensions varied by group context (e.g., there was more evidence that leaders of kin groups were older and tended to provide counsel and direction), subsistence (e.g., hunter-gatherers tended to lack leaders with coercive authority), and sex (e.g., female leaders tended to be associated with family contexts). There was generally more evidence of benefits than costs for both leaders and followers, with material, social, and mating benefits being particularly important for leaders, and material and other benefits important for followers.Shamans emerged as an important category of leaders who did not clearly conform to influential models that emphasize two leader strategies: using knowledge and expertise to provide benefits to followers vs. using physical formidability to impose costs. Instead, shamans and other leaders with supernatural abilities used their knowledge to both provide benefits and impose costs on others. We therefore propose a modified scheme in which leaders deploy their cognitive, social, material, and somatic capital to provide benefits and/or impose costs on others.     

Respecting the autonomy of cancer patients when talking with their families: qualitative analysis of semistructured interviews with patients.

OBJECTIVE: To discover cancer patients'' views about disclosure of information to their family, their family''s influence over the information given them, and their preferences for doctors'' behaviour if they and their family disagree, as a complement to applied ethical theory. DESIGN: Semistructured interviews followed by qualitative content analysis. SETTING: Mainly urban British general practice. SUBJECTS: 30 patients in whom cancer, excluding basal and squamous cell skin carcinomas, was diagnosed 1-7 years earlier. RESULTS: All subjects wished doctors to respect their views rather than those of their family, should they differ. With their consent, subjects favoured close family receiving information about their illness, all but one mentioning advantage to their family. Without such consent, six unconditionally favoured disclosure of information to their family while seven unconditionally opposed disclosure. Seventeen participants restricted their approval for such disclosure to specific circumstances. Only two participants approved of their family influencing the information that they received about their illness; all but seven wished to receive full information, the exceptions relating to information about bad prognosis. CONCLUSIONS: Subjects favoured openness with their family but most rejected unconditional disclosure of information without their consent and their family influencing what information they would be given. They valued respect for their autonomy more highly than beneficence and considered that their own needs took priority over those of their family.     

Nationalism as meaningful life projects: identity construction among politically active Tamil families in Norway

Abstract

For many years Northern Ireland has been a divided society where members of the two main religious groups, Catholics and Protestants, have limited opportunities to interact due to segregation in their social lives. Attempts have been made to encourage religious mixing through integration in schools, housing, and workplaces predicated on the theory that bringing people together can improve community relations and remove prejudices – known as the ‘contact hypothesis’. However, little is known about those who enter into mixed-religion partnerships often against the wishes of their families and communities. This paper examines the characteristics and attitudes of mixed-religion couples and suggests that they differ in their socio-demographic characteristics and in their attitudes from those who marry within their own religion. These findings add to the weight of evidence from other countries in conflict suggesting that intermarriage has a role to play in contributing to less sectarian views and improved community relations.     

Delivering post-abortion care through a community-based reproductive health volunteer programme in pakistan

Summary This qualitative study was conducted in May-June 2010 with women using post-abortion care (PAC) services provided by the Marie Stopes Society in Pakistan during the six month period preceding the study, more than 70% of whom had been referred to the clinics by reproductive health volunteers (RHVs). The aim of the study was to establish the socio-demographic profile of clients, determine their preferred method of treatment, explore their perceptions of the barriers to accessing post-abortion services and to understand the challenges faced by RHVs. The sample women were selected from six randomly selected districts of Sindh and Punjab. Eight focus group discussions were conducted with PAC clients and fifteen in-depth interviews with RHVs. In addition, a quantitative exit interview questionnaire was administered to 76 clients. Medical, rather than surgical, treatment for incomplete and unsafe abortions was preferred because it was perceived to 'cause less pain', was 'easy to employ' and 'having fewer complications'. Household economics influence women's decision-making on seeking post-abortion care. Other restraining factors include objection by husbands and in-laws, restrictions on female mobility, the views of religious clerics and a lack of transport. The involvement of all stakeholders could secure social approval and acceptance of the provision of safe post-abortion care services in Pakistan, and improve the quality of family planning services to the women who want to space their pregnancies.