Search Results (511)

Background/Objectives: Human papillomavirus (HPV) vaccines are effective in preventing HPV infection and HPV-related cancers in both males and females. As sexual behavior plays a central role in HPV transmission, male vaccination is important not only for reducing HPV-associated diseases among men but also for limiting viral transmission at the population level. Methods: A cross-sectional study was conducted among male university students in Selangor, Malaysia. Data were collected using a structured questionnaire assessing sociodemographic characteristics, history of sexual intercourse, HPV-related knowledge, and awareness of HPV vaccination. Multivariable logistic regression analysis was performed to identify factors associated with HPV vaccination awareness. Results: Overall, 43.4% of the respondents demonstrated good awareness of HPV vaccination. Multivariable logistic regression analysis identified several factors significantly associated with awareness. Non-Muslim students were more likely to report good awareness of HPV vaccination than Muslim students (AOR = 2.724, 95% CI: 1.150–6.454, p < 0.001). Students who were in a relationship or married demonstrated higher awareness compared with single students (AOR = 3.830, 95% CI: 2.071–7.082, p < 0.001). HPV-related knowledge showed the strongest association, with participants possessing good knowledge being more likely to be aware of HPV vaccination (AOR = 7.012, 95% CI: 4.077–12.059, p < 0.001). In contrast, history of sexual intercourse was not significantly associated with HPV vaccination awareness after adjustment (p = 0.097). Conclusions: Awareness of HPV vaccination among male university students was influenced by religion, relationship status, and HPV-related knowledge. These findings highlight the need for targeted, male-inclusive vaccination education strategies that address sociodemographic differences. University-based interventions may play an important role in improving awareness and increasing HPV vaccine uptake in this population. Full article

Low-income individuals are unlikely to save relatively large sums on a regular basis; however, many still fall short of even the modest threshold required for long-term financial security. This study examines the determinants of benchmark-defined undersaving among retail e-payment agents (REAs) operating in the urban slums of Lagos, Nigeria. We use a contingent valuation survey, descriptive analysis, and logistic regression to examine how selected behavioural and demographic factors, alongside a 60-day experimental intervention—the Programmed Microsaving Scheme (PMSS), a hard daily commitment savings device—affect the likelihood of undersaving, defined as saving less than 12% of each REA’s average daily income. While the PMSS appears to have contributed to improvements in post-treatment saving participation and performance among REAs, it did not significantly increase the likelihood of reaching or exceeding the benchmark savings threshold. Consistent with this, average daily income, age, gender, marital status, education, and religion are statistically insignificant predictors of benchmark-defined undersaving. In contrast, self-control, measured using a literature-validated instrument, exhibits a statistically significant negative association with benchmark-defined undersaving, indicating that higher self-control reduces the likelihood of failing to meet the benchmark. Measured risk aversion similarly shows no significant association. Notably, this study introduces a novel 60-day PMSS, co-designed with REAs and neobanks to accommodate daily income savings—a characteristic of the informal sector largely overlooked in the literature on commitment savings devices. From a policy perspective, the findings suggest that while short-horizon commitment devices (such as the 60-day PMSS) and financial literacy are associated with improvements in microsavings among low-income daily earners, achieving benchmark-level saving might require longer-term and more adaptive mechanisms that address income volatility and mitigate other inherent risks. Full article

Background: Incarcerated men experience disproportionately high levels of health inequities shaped by social determinants, including poverty, violence, family adversity, trauma, and limited access to healthcare. These long-standing disadvantages, added to the adverse conditions experienced in prisons, may be associated with elevated rates of suicidality in this population. This study examined the prevalence of suicidal ideation and lifetime suicide attempts among men deprived of liberty in Southern Brazil and investigated the role of cumulative adversities and current protective factors in these outcomes. Methods: A cross-sectional study was conducted with 496 incarcerated men. Participants completed a sociodemographic and background questionnaire assessing lifetime adversity (e.g., hunger, homelessness, sexual abuse, domestic violence, family substance dependence) and current protective factors in prison (e.g., family visits, education, leisure, physical activity, religion, positive self-perception). Cumulative adversity and protective factors were operationalized as composite indices. Logistic regression models tested whether cumulative adversities and protective factors were independently associated with suicidal ideation and suicide attempts. Results: Lifetime prevalence was 9.6% for suicidal ideation and 10.8% for suicide attempts. Cumulative adversities were associated with higher odds of both suicidal ideation (OR = 1.43; 95% CI = 1.11–1.84; p = 0.006) and suicide attempts (OR = 1.94; 95% CI = 1.50–2.52; p < 0.001). Protective factors were associated with lower likelihood of suicidal ideation (OR = 0.74; 95% CI = 0.58–0.96; p = 0.020) but were not significantly associated with suicide attempts. No significant interaction effects were observed, indicating that protective factors did not moderate the impact of adversity. Conclusions: Suicidal tendencies among incarcerated men were associated with cumulative structural and psychosocial adversities. Protective factors in prison were associated with lower odds of ideation but not attempts. These associations may inform person-centered and equity-oriented approaches and are consistent with the relevance of social determinants to mental health, although causal inferences are not supported by this project. Full article

This article examines the trajectory of secularization and desecularization in Turkey through the lens of Imam Hatip high schools, focusing on how religion has been reintroduced into the public sphere and reshaped educational exposure. While secularism in Turkey historically emerged as a state-driven project imposed from above, recent decades have witnessed a marked process of desecularization under the Justice and Development Party, facilitated by institutional reforms in law, education, and bureaucracy. The study draws on qualitative interviews with experts, analyzed through grounded theory, to capture their perceptions of religious schooling and its impact. The analysis is organized into three themes: the persistence of top-down secularism, the institutionalized reintroduction of religion, and the intersection of religionized politics with educational practices. Findings indicate that while family socialization remains a primary source of religious identity, Imam Hatip schools function as a symbolic site of religiosity and political contestation. The study concludes that Turkey’s current desecularization is not merely a grassroots revival but a state-mediated restructuring of the secular–religious balance, with education serving as a central arena for negotiating visibility, autonomy, and identity. At the same time, the legacy of top-down secularism has paradoxically contributed to alienating younger generations from religion, shaping ambivalent attitudes toward faith and schooling. Full article

Contrary to states such as Egypt or Morocco, the Jordanian state could not rely on long-lasting Islamic tradition and institutions at its creation and was exposed to the religious influence of its neighbours. The regime had to “invent” a Jordanian religious tradition, making Jordan a particularly interesting case for the study of the development of Islamic policies—central to a regime that significantly relies on religious legitimacy. This contribution based on fieldwork in Amman dives into the nationalisation of the Islamic education of Jordanian imams and preachers as a component of official Islam. It argues that the nationalisation of higher Islamic education is a crucial element of state control over religion and is inscribed in the regional competition over religious influence as much as in international considerations. It contributes to improving our understanding of the entanglement of the domestic promotion of official Islam and regional fight for religious influence. Full article

The Congo Basin peatlands, the world’s largest tropical peatland complex, are critical for global carbon storage yet remain poorly understood from a human dimension’s perspective. This study explores the perceptions, lifestyles, and knowledge systems of Indigenous Peoples and local communities around Lake Tumba, Democratic Republic of Congo, to identify practices supporting peatland conservation. Using a mixed-methods approach—household surveys (n = 320), focus groups, and statistical analyses including chi-square tests and Multiple Correspondence Analysis (MCA)—the study reveals a predominantly Indigenous agrarian society with limited formal education and strong reliance on peatlands for food (93.7%), construction materials (79.0%), and medicines (75.9%). While regulating services such as carbon storage were seldom recognized, traditional ecological knowledge was evident in sacred species protection, ritual plant and animal uses, and intergenerational knowledge transfer, mainly father-to-son. However, 95.3% of respondents cited religion as the main barrier to this transmission. MCA confirmed that livelihoods, village status, and ritual practices form an integrated socio-cultural system aligned with conservation. These findings stress the role of endogenous governance in sustaining peatland-compatible lifestyles. Conservation efforts should move beyond carbon-centered or top-down approaches to reinforce land tenure, traditional governance, and knowledge transmission, thereby protecting both peatlands and the cultural identities sustaining them. Full article

This article examines the configuration of carceral Islam in Algeria as an instrument of moral governance and civic re-education. Drawing on a multi-year qualitative investigation conducted within several research projects and framed by a comparative Maghrebi perspective, the study analyses how imam and Murshidat contribute to the construction of an “administered religion,” in which spiritual authority is translated into institutional competence and a tool of moral regulation. Through the examination of institutional sources, interviews, and field observations, the research shows how faith becomes a language of discipline, how Tawba (moral and spiritual repentance) is converted into a form of moral capital, and how spirituality functions as a technology of civic conformity. The Algerian prison thus emerges as a laboratory of religious governmentality, where the spiritual dimension is incorporated into logics of security and social control. The comparison with Tunisia—and, to a lesser extent, Morocco—highlights both convergences and divergences among Maghrebi models of religious management, opening new avenues for research on the public function of religion and on the contemporary forms through which states moralize the sacred in Muslim societies. Full article

This article examines the complex interplay between plurality and neutrality in Slovenian education in the context of increasing religious and cultural diversity associated with global migration. Drawing on a pilot study conducted with five primary school counsellors working in high-diversity school environments, it explores the tensions between the normative principles of plurality and neutrality and their practical implementation in everyday school life. The aim is to highlight the concrete challenges that schools and school staff encounter when addressing religious and cultural diversity. The pilot study shows that schools react differently to religious and cultural diversity, depending on the challenges faced by pupils, staff, school management and family-school co-operation. While the study included pupils from various religious backgrounds, only certain minority groups, particularly Muslim pupils, emerged as the minority group most clearly observed in the interviews. This visibility reflects the combination of cultural and religious differences from the majority and the more explicit demands these pupils and their families raised within the school context. In contrast, Orthodox Christian pupils were generally perceived as culturally and institutionally aligned with the majority population, and their practices (such as observing their New Year or other holidays) were accommodated by the existing school system without specific challenges. It also suggests that there are different understandings of how schools should teach neutrality and plurality beyond the official curriculum. The study identifies common challenges that schools face in relation to religious and cultural diversity, some of which are closely linked to the multicultural approach to education. The challenges identified are illustrated using Muslim pupils as an example of the minority group most prominently observed in the data, while acknowledging that other minority groups may experience different or less visible challenges. The findings are therefore limited to the context observed in this pilot study and cannot be generalised to all minority pupils in Slovenia. Full article

In the face of advancing globalisation processes and intensified contacts between representatives of different cultures and religions, interreligious dialogue is becoming an important component of contemporary social coexistence. This article aims to establish a relationship between interpersonal skills, moral intelligence, and readiness to engage in interreligious dialogue among adult Poles. A total of 519 people aged 18 to 75 (M = 48.44; SD = 15.55) were surveyed. This study used the Readiness to Engage in Interreligious Dialogue Scale (TGDMVE), the Interpersonal Competence Questionnaire (ICQ-R) and the Moral Intelligence Quotient (MIQ). The results of the analyses indicated that, in terms of interpersonal competence, the strongest significant predictor of all five dimensions of readiness to engage in interreligious dialogue was active concern for others. In terms of moral intelligence, it was the ability to recognise spiritual needs. The results may have significant practical implications for the areas of intercultural education, the prevention of xenophobic attitudes, and the building of social capital based on dialogue, trust, and respect. Full article

Violence against women remains one of the most persistent social problems in Türkiye, often reinforced by patriarchal interpretations of religion and cultural traditions. This study investigates the role of religious institutions and values-based education in preventing such violence by analyzing national curricula, mosque sermons, policy documents, and reports of the Presidency of Religious Affairs. Using a qualitative design based on document analysis and literature review, it examines how religious education reflects or omits gender-related themes and how institutional practices shape public awareness. The findings reveal that while formal and non-formal types of religious education promote moral values such as compassion, justice, and respect, they rarely address gender-based violence explicitly. Religious discourse tends to emphasize general moral development rather than specific strategies for preventing violence against women. The study concludes that integrating gender-sensitive content into religious curricula, promoting authentic Qur’anic teachings on equality and mercy, and providing professional training for religious personnel are essential to transforming societal attitudes. Strengthening cooperation between educational institutions, religious authorities, and policymakers will ensure that religion functions as a constructive moral resource rather than a tool for legitimizing inequality. Full article

The history of women’s education in Portugal predates the implementation of an official system, which was only consistently addressed after 1836 with Passos Manuel’s reform of primary instruction. Long before that, particularly from the Early Modern period onwards, women religious played a key role in providing education. Convents and Third Order houses—alongside families, charities, and religion-inspired foundations—offered instruction considered appropriate to women’s gender and social status. The Council of Trent (1545–1563) extended strict enclosure to all female convents, leading to the “monasticisation” of education—an arrangement that neither promoted the visibility of female learners nor encouraged the development of the pedagogical models that shaped their instruction. The later emergence of teaching orders, despite their adherence to enclosure, began to challenge the traditional monastic model. Drawing on largely unpublished or scarcely explored archival sources, this article seeks to shed light on the historical reasons behind the prominent and precedent-setting role of monasticism in the field of female education, and to address the enduring invisibility that still shrouds the cloistered world. Full article

The research aims to derive the positive and negative values and strange habits included in Ibn Battuta’s journey called “Tuhfat An-Nuzzar fi Ghara’ibal-Amsar wa-‘Aja’ib Al-Asfar” by Shams al-Din bin Abdullah al-Lawati, the Moroccan al-Tanji, known as Ibn Battuta (d. 1377 AD), presented and investigated by Ali al-Muntasir al-Katani (D.T), which was included in Ibn Battuta’s trip, to the peoples of the countries he visited on the African and Asian continents. A total of 440 respondents participated in the study: 195 teachers in the supplementary track and 245 fourth-year regular track students at an Arab College of Education from all disciplines: early childhood, Arabic language, science, mathematics and computer science, English language, and special education. The respondents were asked to select an enrichment text or a story of one or more pages from Ibn Battuta’s travels, with the aim of eliciting the positive and negative values and strange customs of the peoples and countries Ibn Battuta visited in Africa and Asia. The study results indicated that Ibn Battuta’s travelogue, “Tuhfat An-Nuzzar fi Ghara’ibal-Amsar wa-‘Aja’ib Al-Asfar,” is considered an important literary reference, rich with texts and stories from which we can deduce the values and customs of the people of the countries Ibn Battuta visited in Africa and Asia. Teachers can use this information for discussion and constructive dialogue with their students in schools, in various educational subjects such as social studies, religion, literature, Arabic language, history, and geography. Most of the study participants support the idea of integrating Ibn Battuta’s travelogue into various lessons. The study recommends the importance of integrating and expanding it to include other subjects in schools, colleges, and universities. This integration should be systematically built around various activities that achieve “meaningful learning,” ensure active student participation, and enhance value for the learner and society. In conclusion, I recommend conducting detailed studies and research on the educational values derived from travel literature. Full article

This study aims to understand how religious affective content in the digital realm influences epistemic authority, social imaginaries, and religious beliefs among young adults (individuals between 18 and 35) with a university education and who identify as Christian, Hindu, or Muslim in Amsterdam, the Netherlands. Data indicate the growing role of digital platforms as epistemic sources for religious maintenance, while families, private sacred-text teachings, religious leaders, and the community continue to serve as primary sources. Cultural capital, such as higher education and social skills, does not necessarily make respondents psychologically or emotionally resilient to be able and effectively deal with moral distrust and hate speech on social media. In daily life individuals feel cross-pressured between their religious attitudes, and secular educational institutions and government agencies who promote liberal values while perceiving religion as a threat, despite not consistently adhering to those liberal values themselves. Hence, this experienced injustice in the city, enhanced by the negative framing of religion in digital media, may influence the social judgement of individuals and the processes of alienation, polarization and radicalization. Full article

This article presents the first systematic, empirical mapping of explicit references to religion in Australian federal legislation. Drawing on a dataset of 288 statutes in force as of March 2024, the analysis employs a dictionary of 71 religious terms to identify the scope and nature of legislative engagement with religion. The analysis reveals a distinctive legislative mode of balancing freedom of religion or belief through legislation, and, in particular, statutory exemptions, rather than judicial review, advancing the understanding of Australia’s pragmatic approach to church–state relations. The study reveals that religion appears across a wide spectrum of federal law, with taxation, exemptions and special considerations, discrimination, rights, education, employment, crime, terrorism, and marriage emerging as key themes. The prevalence of taxation provisions underscores the financial dimension of the state–religion relationship, while the frequency of exemptions highlights the distinctive Australian approach of balancing freedom of religion or belief at the legislative stage rather than through judicial proportionality analysis. These findings complicate portrayals of Australia as a “secular” state and demonstrate the entanglement of religion and federal law, providing a foundation for further research. Full article