Search Results (12)

Background: Exclusive breastfeeding (EB), feeding an infant solely breast milk, has been recommended worldwide due to its health benefits for infants and mothers. However, EB rates remain low, due to several socio-demographic, occupational, and cultural factors. Objectives: Our aim was to investigate the factors associated with EB amongst Arab mothers living in Israel, i.e., age, education, religiosity, employment status, and the number of children which impact breastfeeding practices. Methods: Data were collected through surveys from Arab mothers of different religious and geographical backgrounds. Results: The findings revealed that older maternal age, higher levels of religiosity, and an increased number of children were positively associated with EB. Employment reduced EB. Muslim mothers were more likely to combine breastfeeding with formula; Christian and Druze mothers showed higher EB rates. Geographical disparities were also noted. Conclusions: This study highlights the complex interplay of socio-demographic and cultural factors that impact breastfeeding practices amongst Arab mothers in Israel, with significant implications for policy development and maternal support programs. We underscore the importance of incorporating religious and cultural considerations into breastfeeding promotion strategies. Public health initiatives should target support for working mothers by advocating extended maternity leave and breastfeeding-friendly workplace policies. Furthermore, community-based interventions should engage family members in supporting breastfeeding mothers. Full article

Background/Objectives: Breastfeeding provides significant health benefits for both infants and mothers, but many women discontinue earlier than recommended. This study investigates the factors contributing to early breastfeeding cessation among Arab women in Israel, focusing on multiple factors, such as socio-demographic, work-related, cultural, and religious, impacting breastfeeding duration and shaping breastfeeding practices. Methods: A cross-sectional survey was conducted among 349 Arab women, 65% of whom were Muslim and 35% Christian. Logistic regression analyses were used to identify key predictors of breastfeeding cessation. Results: Findings showed that Christian Arab women were more likely to stop breastfeeding earlier than their Muslim counterparts. Mothers with four or more children and those balancing work demands were at higher risk of early cessation. Contrary to expectations, higher levels of religiosity were associated with a greater likelihood of stopping breastfeeding. Additionally, mothers who received personal breastfeeding guidance were more likely to discontinue, suggesting potential gaps in the quality of support provided. Conclusions: These findings underscore the importance of tailoring interventions to address the unique cultural and socio-economic challenges faced by Arab women in Israel. Recommendations include improving breastfeeding guidance quality, workplace support for breastfeeding mothers, and culturally sensitive interventions that consider the role of religiosity and family dynamics. This research provides valuable insights for healthcare providers and policymakers aiming to promote sustained breastfeeding practices in diverse populations. The study highlights the complexity of factors affecting breastfeeding cessation among Arab women in Israel, emphasizing the need for targeted interventions that address socio-demographic, cultural, and religious influences to promote sustained breastfeeding. Full article

This study addresses how religious affective content in digital media influences epistemic authority, social imaginaries, and religious beliefs. It draws on data from 64 in-depth interviews with Generation Y and Generation Z individuals with a higher-education background who identified as Christian, Muslim, or Hindu, conducted in Mumbai, India. While influencers are increasingly playing a significant role in the daily lives of the respondents, the impact of family on religious behavior appears to be more substantial than the epistemic sources on social media. In this context, accrued social capital can help individuals develop resilience or resistance to online disinformation, hate speech, and radicalization. Furthermore, while individuals exhibited animosity toward politicians and journalists, they also expressed nationalist attitudes, e.g., a shared Indian identity and common cultural capital, which may serve as ‘superglue’ for living peacefully in the current climate shaped by religious fundamentalist movements. In general, this field study contributes to the ongoing scholarly growth of the interdisciplinary focus of digital religion studies, and particularly on the impact of the social media domain on fundamentalist beliefs. Full article

(1) Background: Spirituality is a factor that plays a role in decisions related to health and illness. When a woman becomes a mother, she undergoes physical, psychological, and social changes for which healthcare professionals must provide the necessary care. However, women may feel misunderstood and stigmatized when they carry out their religious practices and express their spirituality related to motherhood. The aim of this study was to describe the experiences of women with Muslim and Christian religious ideologies on the influence of spirituality and religious beliefs in motherhood and child-rearing. (2) Methods: A descriptive phenomenological qualitative study with two groups of women of Islamic and Christian ideology, respectively. Three focus groups and in-depth interviews were conducted, recorded, transcribed, and analyzed with ATLAS.ti 7.0. An inductive analysis was carried out according to the Moustakas model. (3) Results: Three themes were identified: religious and cultural aspects that determine child-rearing, the influence of spirituality and family on the mother’s role, and the support received from healthcare personnel. (4) Conclusions: Spirituality and religious beliefs are manifested during motherhood and child-rearing in the form of infant feeding, the need for their protection, or the need for support from mothers. Healthcare personnel must be able to offer culturally competent and spiritually respectful care. Patients should not be judged based on their spirituality. Full article

In Islamic tradition, both Muslim men and women are prohibited from marrying mushriks and are required to marry only other believers. However, Muslim scholars’ definitions of ‘believers’ and ‘mushriks’ differ for men and women. Whereas kitabī (Jewish and Christian) women are accepted as believers, not mushriks; kitabī men, who believe in the same religion as kitabī women, are not accepted as believers. Thus, there is a prohibition of Muslim women marrying men of different faiths in Islam. This prohibition is mainly based on the consensus of scholars, which is mostly derived from the cultural and social understanding of marriage and gender roles in the family rather than strictly from religious sources of reference. The aim of this article is to discuss how classical and contemporary Muslim scholars have approached the question of Muslim women’s interfaith marriages in Islam. Classical Muslim scholars did not consider the changing circumstances in their society and reconsider the religious rule regarding Muslim women’s interfaith marriages, as they did for Muslim men’s interfaith marriages. On the other hand, some contemporary Muslim scholars argue that the absence of any explicit prohibition in the Qurʾān indicates that Islam leaves the decision regarding whom to marry up to the Muslim woman and that she should consider her conditions and her prospective husband’s attitude toward her religious faith before making the decision for herself. Full article

This article provides information on the current Dutch educational system, paying special attention to the position of Islam in formal, non-formal and informal education. It briefly sketches the history of the so-called “pillarised educational system”, a system in which the 19th century Dutch Christian education system evolved into a compartmentalised system with the pillars of Catholic, Protestant and humanistic education. At the end of the 20th century, a fourth pillar of Islamic education was founded by Dutch Muslim parents. Convinced that religious upbringing in the family and participation in mosque youth clubs constituted only the beginning of the process of becoming a good Muslim, Moroccan and Turkish parents supported the foundation of formal Islamic education in Dutch Islamic schools. This article describes developments in formal, non-formal and informal Islamic education in the light of children’s rights to religious education and parents’ rights to religious upbringing. Religious identity development, including religious literacy training, is presented as an important aspect of educating children to be(come) good Muslims—a process in which parents at home, imams and volunteers at the mosque, as well as teachers at school, play an important role. Full article

Research on the relationship between religion, spirituality, and health suggests that religious involvement can help people deal with various kinds of adversity. Although there has been a great deal of work on the influence of religious involvement and religious and spiritual practices on physical, mental, and relational health, there exists a gap in the theoretical and empirical literature about the potential benefits of transcendent religious experiences on marriage and family relationships. We report some findings from a study of in-depth interviews with 198 religious American exemplar families from diverse religious, ethnic, and geographic backgrounds. The religious-ethnic make-up of the sample included: African American Christian (13%), Asian Christian (12%), Catholic and Orthodox Christian (11%), White Evangelical Christian (12%), White Mainline Christian (10%), Latter-day Saint (LDS, Mormon), (14%), Jewish (16%), and Muslim (12%). Systematic group coding resulted in the findings that, during times of adversity, transcendent religious experiences reportedly (a) provided relational meaning, (b) increased relational depth, (c) healed relational hurt, and (d) encouraged relational action. We suggest implications for theory, research, clinical practice, and pastoral work. Full article

The present paper deals with the development of cult in Shiloh during the Middle Ages. After the Byzantine period, when Shiloh was an important Christian cult place, it disappeared from the written sources and started to be identified with Nebi Samwil. In the 12th century Shiloh reappeared in the travelogues of Muslims, and shortly thereafter, in ones by Jews. Although most of the traditions had to do with the Tabernacle, some traditions started to identify Shiloh with the tomb of Eli and his family. The present study looks at the relationship between the practice of ziyara (“visit” in Arabic), which was characterized by the veneration of tombs, and the cult in Shiloh. The paper also surveys archeological finds in Shiloh that attest to a medieval cult and compares them with the written sources. In addition, it presents testimonies by Christians about Jewish cultic practices, along with testimonies about the cult place shared by Muslims and Jews in Shiloh. Examination of the medieval cult in Shiloh provides a broader perspective on an uninstitutionalized regional cult. Full article

Mixed families have historically been considered to be a direct consequence of a process of social and cultural integration of migrants within the host society, although this link has recently been problematized by scholars. By focusing on the case study of an association of “Christian-Muslim” families in Belgium, this article offers a better understanding of the social consequences of mixedness. The article seeks to shed light on the private and public life of the couples who are members of this association by answering the following research questions: Why do couples turn to this association? At what stages of their lives? What is the social role that the association aims to play in society? Using partners’ life stories and ethnographic observation gathered during the association’s meetings, the findings demonstrate how this association plays an important role at different levels and at different stages of a family’s life. The analysis will highlight that: (1) there is a specific aim to help new couples to face administrative, religious and cultural “obstacles” they encounter during the first period of their relationships, and (2) special meetings to discuss the challenge of parenting are at the core of the association’s activities. The “problem” of transmission requires of the couple further negotiations to find a way to balance their respective cultural backgrounds. These negotiations have to take into account the power misbalance within the Belgian hegemonic context. (3) The social activism of this association is an important aspect of its aims and scope. Some of the couples are active in countering a dominant stereotypical representation of mixed couples. They organize meetings and events to sensitize public opinion on interreligious dialogue, migration issues and the fight against racism. In this way, the association proposes itself as a new peculiar agent of social change in the public sphere. Full article

Research has found that intergenerational transmission of religiosity results in higher family functioning and improved family relationships. Yet the Pew Research Center found that 44% of Americans reported that they had left the religious affiliation of their childhood. And 78% of the expanding group of those who identify as religiously unaffiliated (“Nones”) reported that they were raised in “highly religious families.” We suggest that this may be, in part, associated with religious parents exercising excessive firmness with inadequate flexibility (rigidity). We used a multiphase, systematic, team-based process to code 8000+ pages of in-depth interviews from 198 Christian, Jewish, and Muslim families from 17 states in all 8 major religio-cultural regions of the United States. We framed firmness as mainly about loyalty to God and God’s purposes, and flexibility as mainly about loyalty to family members and their needs and circumstances. The reported findings provided a range of examples illustrating (a) religious firmness, (b) religious flexibility, as well as (c) efforts to balance and combine firmness and flexibility. We discuss conceptual and practical implications of treating firmness and flexibility as complementary loyalties in intergenerational faith transmission. Full article

Introduction: The goal of our study was to investigate and evaluate the contraceptive behavior in teenagers from our family planning centre that services two different religious and socioeconomic populations living in the Thrace area. Methods: During the last 10 years 115 Christian Orthodox (group A) and 53 Muslim teenagers (group B) were enrolled in our retrospective study. Contraceptive practice attitudes were assessed by a questionnaire. Religion, demographics, socio-economic characteristics were key factors used to discuss contraception and avoid unplanned pregnancy in each group and to compare with the contraceptive method used. Results: The most used contraceptive method—about two times more frequently—among Christian Orthodox participants was the oral contraceptive pill (p = 0.015; OR = 1.81, 95% CI = 1.13–2.90), while in the other group the use of condoms and IUDs was seven and three times more frequent, respectively. Our family planning centre was the main source of information for contraception. Conclusions: During adolescence, the existence of a family planning centre and participation in family planning programs plays a crucial role to help the teenagers to improve their knowledge and choose an effective contraception method. Full article