Search Results (93)

This study assessed the effects of a family function (FF) program on excessive digital behaviors—smartphone overuse (SO) and phubbing—and psychological needs—anxiety, loneliness, and fear of missing out (FoMO)—among 28 Thai female Muslim adolescents randomly assigned to the experimental (M_age = 15.7) and control (M_age = 15.2) groups. The experimental group received two 1.5 h morning sessions of the FF program weekly over four weeks (eight sessions in total). Baseline assessments confirmed group homogeneity. Using repeated-measures ANOVA with Bonferroni correction (p < 0.008), the results indicated a significant improvement in family function for the intervention group (F (1,26) = 11.91, p = 0.002, η²_p = 0.31), with a strong time-by-group interaction (F (1,26) = 19.51, p < 0.001, η²_p = 0.43). While the program did not significantly reduce SO overall, a notable interaction effect suggested group differences (F (1,26) = 10.31, p = 0.004, η²_p = 0.28). Phubbing remained unaffected. For psychological outcomes, interaction effects were found for the FoMO (F = 10.00, p = 0.004) and loneliness (F = 8.67, p = 0.007), though no main effects emerged. Anxiety levels did not significantly change after correction. These findings suggest that the program effectively enhances family functioning and partially alleviates psychosocial risks, but further refinements are needed to address digital overuse and anxiety more effectively. Full article

Aim: This study aimed to explore the attitudes of family caregivers toward truth-telling practices in palliative care in Türkiye, a Muslim-majority context where disclosure is often mediated by relatives. Methods: Using a convergent parallel mixed-methods design, data were collected from 100 unpaid family caregivers of terminally ill patients at a palliative care unit. Quantitative data were gathered via a structured questionnaire, and qualitative data through in-depth interviews with a purposively selected subsample of 10 participants. Chi-square tests were used to analyze associations, and p < 0.05 was considered statistically significant. Results: The mean age of caregivers was 47.4 ± 16.5 years, 67% were female. Notably, 67% of participants did not prefer that the patient be informed of irreversible deterioration, while 71% stated they would want to be informed if they were in the patient’s position (p < 0.05). Most preferred a multidisciplinary disclosure process involving physicians, psychologists, and spiritual counselors. Qualitative analysis revealed four themes: emotional conflict, protective family-centered decision-making, spiritual readiness for death, and preference for multidisciplinary communication approach. The participants expressed cultural concerns about psychological harm to the patient and emphasized the family’s role as emotional guardians. Conclusions: The findings highlight a gap between caregivers’ attitudes when acting as family members versus imagining themselves as patients. These results underscore the critical need for culturally sensitive and family-inclusive communication strategies in palliative care settings. Full article

This paper investigates religious encounters between Chinese and Senegalese Muslims in the relatively new Chinatown of Dakar. Chinese Muslims from Kaifeng City, Henan Province first arrived in Senegal in the 1990s following the Henan provincial state-owned construction company. They started a wholesale business mainly of clothing and shoes and brought their relatives and family members to Dakar. However, scholars studying the Chinese community in Dakar have largely ignored their Muslim identity and its significance. Moving beyond the conventional focus on tensions between Muslim and Chinese identities in the study of overseas Chinese Muslims, this paper turns to religious encounters in everyday life. Based on field research and interviews both in Dakar and Henan, this paper argues that for these Chinese Muslim businesspersons in Dakar, Islam as a shared religious identity sometimes provides opportunities to connect with their fellow Muslims in a foreign country. However, differences in religious practices can also lead to misconceptions between them and other Senegalese Muslims. This paper thus contributes to Islamic studies and the study of global China, particularly in relation to overseas Chinese Muslims, China–Africa encounters, and global Chinatowns. Full article

Background: Syndromic inherited retinal diseases (IRDs) are a clinically and genetically heterogeneous group of disorders, involving the retina and additional organs. Over 80 forms of syndromic IRD have been described. Methods: We aimed to phenotypically and genotypically characterize a cohort of 171 individuals from 140 Israeli families with syndromic IRD. Ophthalmic examination included best corrected visual acuity, fundus examination, visual field testing, retinal imaging and electrophysiological evaluation. Most participants were also evaluated by specialists in fields relevant to their extra-retinal symptoms. Genetic analyses included haplotype analysis, homozygosity mapping, Sanger sequencing and next-generation sequencing. Results: In total, 51% of the families in the cohort were consanguineous. The largest ethnic group was Muslim Arabs. The most common phenotype was Usher syndrome (USH). The most common causative gene was USH2A. In 29% of the families, genetic analysis led to a revised or modified clinical diagnosis. This included confirmation of an atypical USH diagnosis for individuals with late-onset retinitis pigmentosa (RP) and/or hearing loss (HL); diagnosis of Heimler syndrome in individuals with biallelic pathogenic variants in PEX6 and an original diagnosis of USH or nonsyndromic RP; and diagnosis of a mild form of Leber congenital amaurosis with early-onset deafness (LCAEOD) in an individual with a heterozygous pathogenic variant in TUBB4B and an original diagnosis of USH. Novel genotype–phenotype correlations included biallelic pathogenic variants in KATNIP, previously associated with Joubert syndrome (JBTS), in an individual who presented with kidney disease and IRD, but no other features of JBTS. Conclusions: Syndromic IRDs are a highly heterogeneous group of disorders. The rarity of some of these syndromes on one hand, and the co-occurrence of several syndromic and nonsyndromic conditions in some individuals, on the other hand, complicates the diagnostic process. Genetic analysis is the ultimate way to obtain an accurate clinical diagnosis in these individuals. Full article

Background/Objectives: Animal models have suggested a link between maternal nutrition and offspring pubertal onset. Due to ethical and practical concerns, human studies on this topic remained scarce and focused on extreme nutritional shocks in high-income settings, such as Dutch famine. This paper expands on these findings by investigating the effects of a milder form of nutritional alteration during pregnancy—Ramadan fasting—in a middle-income context, Indonesia. We use offspring age at menarche (AAM) as an indicator of pubertal timing and female reproductive health. Our research has broader implications beyond the Muslim community, as intermittent fasting during pregnancy is also widely practiced by non-Muslims, e.g., meal-skipping. Methods: We used data from the Indonesian Family Life Survey (1993–2014, n = 8081) and Indonesian Demographic and Health Surveys (2002–2007, n = 13,241). OLS and Cox regressions were applied to compare the AAM of female Muslims who were prenatally exposed to Ramadan and those of female Muslims who were not. Exposure was determined based on the overlap between pregnancy and a Ramadan. We further subdivided this overlap into trimester-specific categories, adjusting for urban–rural residence, birth month, birth year, birth year squared, and survey wave. Results: No associations between Ramadan during pregnancy and AAM were found, irrespective of the pregnancy trimester overlapping with Ramadan. These results were stable when we restricted the sample to women with shorter recall periods and younger women at the time of survey. Conclusions: While subtle restrictions in maternal nutrition during pregnancy are critical for offspring health, the impact on menarcheal onset might be limited. Full article

Background: Gamma-glutamylcysteine synthetase catalyzes the first and rate-limiting step in the synthesis of glutathione. Gamma-glutamylcysteine synthetase deficiency is a very rare condition that has so far been detected so far in nine patients from seven families worldwide. The inheritance of this disorder is autosomal recessive. Methods: We report a case of 4.11-year-old boy, of Arab-Muslim origin, living in an Arab town in Israel who presented at the age of 2 days with severe anemia, reticulocytosis, and leukocytosis. Investigation for common causes of hemolytic anemia was negative (peripheral blood smear was normal, and he had a negative Coombs test, normal G6PD, and normal flow cytometry spherocytosis). The anemia worsened during the following days (hemoglobin (Hb): 7.2 g/dL) and he needed several blood transfusions. NGS (next-generation sequencing) gene panel analysis was performed. Results: In an NGS gene panel analysis for hereditary hemolytic anemias, we found a homozygotic change in the GCLC gene—G53.385.643c379C > T(homo)pArg127Cys—which confirms the diagnosis of gamma-glutamylcysteine synthetase deficiency. An additional rare change was found in this case in the GCLC gene, with unknown clinical significance: g.53373917, c 828 + 3A > G. Except for chronic anemia (Hb levels around 8 g/dL), the child has normal physical and neurological development. Conclusions: This study reports a rare case of gamma-glutamylcysteine synthetase deficiency in a 4.11-year-old Arab-Muslim boy from Israel who presented with severe anemia at 2 days old, aiming to document the first such case in the Middle East and contribute to the medical literature on this extremely rare condition that has only been detected in nine patients worldwide. Genetic analysis revealed a homozygotic change in the GCLC gene, confirming the diagnosis, and while the patient experiences chronic anemia, he maintains normal physical and neurological development, adding valuable insights to the understanding of this rare genetic disorder. An additional rare change was found in this case in the GCLC gene, with unknown clinical significance: g.53373917, c 828 + 3A > G. Full article

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

The participation of Muslim women in the Israeli labor force is very low and stems from them being part of a traditional patriarchal society where women (especially religious ones) are still expected to be homemakers. Additionally, previous governmental policy decisions hindered a wide integration of Muslim women into the labor market. This study examined the centrality of life domains for Muslim women according to their religiosity degree. A questionnaire concerning the relative centrality of work, family, community, religion, and leisure was distributed among 219 Muslim working women. The findings show that work was more central for traditional women compared to secular and religious ones, but secular women ranked the centrality of family first and work second, similarly to the ranking in various Western countries. By contrast, traditional and religious women ranked work first and family second. Additionally, secular women ranked the centrality of leisure and community higher than traditional and religious women. The Israeli case is relevant in this regard because, similar to other Western countries, most Muslims in Israel form a distinct ethnic group, characterized by lower socioeconomic status and subject to political marginalization. The results have both theoretical and practical significance. Full article

As research on hospital experiences of religious minorities in the Global North increases, we still have scarce empirical knowledge about the role of religion and spirituality during crisis situations in hospitals. This study poses the following question: How do Muslim patients hospitalized with a severe disease express gratitude and how can it be interpreted? This was performed through a qualitative empirical method where twelve patients (eight males and four females) were interviewed at Danish hospitals during the COVID-19 pandemic. A thematic analytical approach was used to interpret and discuss the results. This study found that gratitude is channeled in different directions (God, family, and hospital staff). Patients express shukr, an Islamic theological concept, which means to thank, praise, and commend a benefactor—humans and God—in the Muslim worldview. Ultimately, shukr recognizes a blessing—especially its point of origin—and the response humans need to make for the act of Divine benefaction. Hence shukr for patients is not just a positive emotion but also a practice and a virtue with relational implications. Full article

Over the last couple of decades, the subject of women’s rights in Islam has emerged as the central tension point in discussion about the (in)compatibility of Islam with the modern concept of universal human rights. This topic has drawn significant attention from both liberal and Muslim theorists, who have questioned the source of gender inequality and discrimination against women evident in various Muslim societies. These issues are particularly pronounced in certain provisions of Islamic family law, which appear to conflict with both Islamic principles and the concept of a just and merciful God. Simultaneously, another discussion is unfolding within inner-Muslim debate where Muslims are sharply divided over an important question: Is Sharia divinely created or humanly constructed? Within this debate, Islamic female theorists argue that not only is Sharia man-made law, but one constructed dominantly through the interpretations of male jurists, theologians, and thinkers, whereas female voices and experiences were marginalized, silenced, and excluded. This profoundly influenced the construction of Sharia and embedded hierarchical gender-power dynamics within its provisions. This article explores the topic through three key points: first, the question of the creation or construction of Sharia is examined, emphasizing the unquestionable interpretative role of humans in deciphering God’s Will; second, it argues that the construction process of Sharia was dominated and monopolized by male interpreters, who have read the Qur’an through the lens of the historical context of eighth- and ninth-century Arabia, where gender inequality was a norm; third, it highlights the voices of Islamic female theorists and their egalitarian interpretations of the Qur’an, which reflect the core Islamic message of a just and merciful God. Full article

This study analyzes the award-winning documentary film Searching for Rodakis, directed by Kerem Soyyilmaz, produced in 2023. The aim of this study is the historic comprehension and analysis of this filmic narrative in the field of social–semiotic literacy and its utilization in historical studies for approaching issues of conflict in modern history, otherness, collective experience and trauma, and collective memory. The research material is the documentary Searching for Rodakis (produced by Denmark, Turkey 2023; screenplay/director, Kerem Soyyilmaz; duration, 57’), which received the following awards: Adana Golden Boll FF 2023 Turkey | Best Documentary, Thessaloniki International Doc. Festival 2023 Greece, Greek Film Festival Los Angeles 2023 USA, and Istanbul Documentary Days 2023 Turkey. As regards the historic context, the year of production, 2023, coincides with the 100th anniversary of the signing of the Treaty of Lausanne, where Turkey’s current borders were set and the “population exchange” legally sealed, i.e., the violent expulsion of 400,000 Muslims, citizens of Greece, many of whom spoke only Greek, and 200,000 Orthodox citizens of Turkey, who in the majority spoke Turkish. At the same time, the Treaty of Lausanne ratified and finalized the expulsion of approximately one million Orthodox who were forced to leave the Ottoman Empire, as well as 120,000 Muslims who had fled Greece since the beginning of the Balkan Wars (1912–1913). About two million people were deported and lost their citizenship and property, in the context of “national homogeneity” (which connotes an ethnic cleansing), with the official states ignoring the criticisms of lawyers and academics who spoke of violations of constitutional rights. Mohammedan Greeks, estimated at around 190,000 as early as 1914, based on ecclesiastical statistics in the Pontus region, did not receive attention from the provisions of the Treaty of Lausanne, even though linguistically and culturally (origin, customs, culture and traditions) they did not differ in any way from the Orthodox Greeks. In Turkey, there was general indifference to the thousands of desperate people who arrived, with the exception of a few academics and the Lausanne Exchange Foundation. The filmic scenario is as follows: as a Greek tombstone of unknown origin is discovered underneath the floorboards in an old village house in Turkey, an almost forgotten story from the country’s creation unravels—the forced population exchange between Greece and Turkey in 1923. The engraved Greek letters tell of a woman, Chrysoula Rodaki, who died in 1887. Thus the search for her descendants begins. It leads director Kerem Soyyilmaz to local archives, where his own family’s role in history is laid bare; to abandoned ghost towns, and through the memories of older villagers—all while Soyyilmaz meets massive support for his quest from Greeks on the other side of the border. The stone becomes a portal to the past—and for a while, the trauma becomes redeemed when the previous owners of the village house return. Searching for Rodakis is a movie that reconnects people, culture, and the stories that were discarded in order to build a strong, nationalist state—told through the director’s personal experiences. The research questions, as they arise from the cinematographic material itself, are as follows: How is the historical memory of traumatic events of the previous century, such as the exchange of populations according the Treaty of Lausanne, recorded in the cinematographic narrative? What are the historical sources? To what extent did the origin, ethnicity, and geographical location of the narrators as participants influence the preservation of historical memory and the historical research? What are the criteria of the approach of the creator, and what are the criteria of the participants? Methodologically, we apply historic and socio-semiotic analyses in the field of public and digital history. The results: The types of historical sources found in filmic public discourse include the oral narration of testimonies, of experiences and of memories, as well as the director’s historical research in state archives, the material cultural objects, and the director’s digital research. Thus, historic thematic categories occur, such as the specific persons and actions in Turkey/Greece, actions on-site and in online research, and the types of historical sources, such as oral testimonies, research in archives, and objects of material culture. Sub-themes such as childhood, localities and kinship also emerge. These cinematic recordings of biographical oral narratives as historical and sociological material help us understand the political ideologies of the specific period, between the years 1919 and 1923. The multimodal film material is analyzed to provide testimonies of oral and digital history; it is utilized to approach the historical reality of “otherness”, seeking dialogue in cross-border history in order to identify differences, but above all the historic and cultural similarities against sterile stereotypes. The historic era and the historic geography of the Greek and Turkish national histories concern us for research and teaching purposes a hundred years after the Treaty of Lausanne which set the official borders of the countries. 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

Background: Obsessive–compulsive disorder (OCD) is a psychiatric disorder with poorly detailed subtypes/dimensions, such as religious OCD (ROCD). To date, little is known about ROCD characteristics. This work aimed to describe the sociodemographic and clinical characteristics, along with the religiosity and spirituality, of Lebanese Muslim citizens diagnosed with OCD and exhibiting religious symptoms. Methods: Participants were Lebanese Muslims, outpatients with OCD and religious symptoms, aged 18 or above, who could complete a questionnaire. Exclusion criteria were as follows: other psychiatric disorders and cognitive or physical impairments preventing participation. They completed a questionnaire including the 25-item Arabic Scale of Obsessions and Compulsions (10 questions addressing obsessions, 10 questions addressing compulsions, and 5 filler items, all of which were rated on a 4–point Likert scale, with higher total scores indicating increasing severity), the 26-item Spiritual Involvement and Beliefs Scale (rated on a 5-point Likert scale, with higher scores indicating higher spirituality), and questions assessing sociodemographic, clinical, and religiosity variables. Results: Fifty adults (62% females, 52% aged between 18 and 29 years) completed the study. They had mild (26%), moderate (48%), and severe (26%) OCD symptoms. The majority attended religious school at least at one point in their life and described a moderate to very high degree of self-religiosity and parental religiosity. Group comparisons (patients with mild vs. moderate vs. severe OCD symptoms) showed significant differences with regard to a family history of psychiatric disorders (p = 0.043), the frequency of self-questioning if they prayed correctly (p = 0.005), a higher rating of partial ablution repetition (p = 0.006), and the frequency of partial ablution repetitions (p = 0.041). No significant group differences were noted with regard to sociodemographic or spirituality outcomes. The prevalence of religious doubts (i.e., self-questioning if praying correctly) and specific rituals (partial ablution repetition) among severe OCD patients were 100% (13/13) and 77% (10/13), respectively. Conclusions: The results suggest a link between specific religious practices and OCD severity, underscoring the need for culturally sensitive approaches in diagnosing and treating ROCD. Full article

Up until recently, research on loyalty and Islam—here considered as the discourses and practices of Muslims in regard to the Muslim tradition—had ignored the topic of loyalty. Interest in loyalty in Islam has just lately grown sufficiently and extensively. This entry is both bibliographical and thematic. It seeks to identify the principal themes that have dominated Muslim loyalty studies for the past thirty years or so. Additionally, it provides a thorough synopsis of over 100 studies on loyalty that were published during the same time span in Arabic and European languages. Allegiance in Muslim political ethics always had more than one connotation and the religious component of loyalty, while not strictly defined, allowed and even justified the overlap of multiple loyalties. A person’s or a family’s, ruler’s, or dynasty’s power to govern an area or defend religious institutions and symbols was intimately linked to the loyalty they could claim. Most studies agree on the diversity of political allegiance in modern Islam with regard to perceptions of religion, ethnicity, self-interest, etc.; it is also co-relative in the sense that it is mixed with other allegiances, such as those of family, tribe, leadership, or country. Full article