Search Results (107)

Hispanic breast cancer survivors reported worse quality of life, and fatalism is considered one of the mediators for this disparity. This study aimed to identify the factors associated with fatalism within a diverse Hispanic population. Hispanic origin was self-reported, and the Multidimensional Fatalism Measure questionnaire, a validated tool that measures fatalism across multiple dimensions, was used to assess fatalism. A total of 390 women, consisting of 210 Puerto Ricans, 34 Colombians, 29 Dominicans, 25 Cubans, 24 Venezuelans, 22 Mexicans, and 46 individuals of other Hispanic backgrounds, completed the fatalism assessment. The mean fatalism score was 16.4 (95% CI = 15.8–17.0), characterized by a high internal locus of control and strong religious beliefs, along with moderate beliefs in luck and a low external locus of control. The higher fatalism scores were reported in Dominican, Mexican, and Venezuelan groups, while Colombians reported the lowest score. Multivariable analysis showed that Colombians (β = −4.0), individuals with higher household incomes (β = −2.3 for USD 20,000–USD 75,000, β = −2.4 for ≥75,000), higher education levels (β = −1.9), and those using English more frequently at home (β = −2.0) reported lower fatalism compared to their reference group. To enhance the quality of life for these survivors, culturally tailored interventions should focus on improving perceived control and mitigating fatalism. Full article

Most research on work addiction has focused on Western countries, often overlooking cultural and religious influences. This study examines work addiction in Sri Lanka, a predominantly Buddhist country, and explores whether gender and age moderate the relationship between religiosity and work addiction. A sample of 176 full-time employed Buddhists (66.5% women, mean age = 41.84 years) completed an online survey, including the International Work Addiction Scale and a self-rated religiosity measure. The prevalence of work addiction was around 10%, aligning with Western estimates. No direct link was found between religiosity and work addiction. However, age significantly moderated this relationship: among younger participants, higher religiosity was associated with lower work addiction, while in older participants it was linked to higher work addiction. Gender showed no moderating effect. These findings suggest that work addiction is prevalent even in cultural contexts emphasizing moderation and non-attachment. The age-related differences may reflect generational shifts in how religion is perceived and integrated into work life, as well as varying interpretations of Buddhist principles. This study highlights the importance of considering cultural and generational contexts when examining behavioral addictions like work addiction. Full article

Divorce represents a significant life transition with implications for emotional well-being, social integration, and economic security. This study examines the post-divorce experiences of women in Abu Dhabi, focusing on four challenges: financial insecurity, emotional distress, co-parenting difficulties, and struggles in forming new relationships. Drawing on data from the 5th Cycle of the Abu Dhabi Quality of Life Survey (n = 4347), the study explores how these challenges affect indicators such as life satisfaction, mental health, social trust, and financial stability. The findings show financial insecurity is the most prevalent and detrimental issue, particularly among older and less-educated women. Co-parenting stress peaks among women aged 35–49, while non-Emirati women report heightened financial vulnerability. Emotional distress is associated with poor sleep, reduced trust, and digital coping behaviors. Older women face greater social reintegration challenges. Religious practice emerges as a frequent coping mechanism, especially among those experiencing stigma and isolation. Guided by the Stress Process Model, the study highlights the interplay of social and psychological stressors and offers practical insights for psychiatric and mental health practitioners supporting women through family disruption. Full article

The majority of people living in the U.S. report that spirituality is an important part of their life that is influential to their well-being. However, individuals vary widely in how they conceptualize spirituality, which often stems from and overlaps with their conceptualizations of God or so-called “God image”. Examination of people’s experiences of spirituality and conceptualization of God can enable psychologists to improve their understanding of individuals’ core personal experiences. This study evaluates both spirituality and God image, as well as the relationship between these two constructs, using qualitative hermeneutic analysis of interviews with 63 adults (51% women, 49% men, aged 18–75) from a midwestern U.S. university town. Substantial overlap characterized participants’ descriptions of spirituality and God. Participants tended to either view spirituality in relational terms or as an abstract concept, with the latter conceptualization being distanced from personal experience. Religious concepts and personal experiences were integral to most participants’ descriptions of both spirituality and God. The results emphasize the importance of addressing contextual worldviews about spirituality, inclusive of personal experiences. Full article

While active female Benedictine monasteries in the United States presently are in a state of decline, the needs of the Church and world indicate that the Benedictine charism is greatly needed today. This article explores some of the historical developments that have played a part in bringing active Benedictine women’s monasteries to where they are, from their immigrant foundations through societal shifts around and since the time of Vatican II. This article then provides a review of key magisterial documents relating to religious life issued since the Council. In the themes enumerated, it can be seen that the Church provides and asks of women religious an identity that is both meaningful and fully in accord with Benedictine tradition. A synthesis of U.S. Benedictine women’s experience and developments in theology is proposed, along with some possible ways forward that could put this synthesis into action. Full article

“If it wasn’t for the women” is a common refrain in Black Church culture, made most popular by Cheryl Townsend Gilkes’ sociology of religion work in the 1990s. As conversations grow around a perceived disconnection from the church—particularly among younger generations—many Black congregations and denominations are asking the following question: Where do we go from here? One possible response is to ask the women. Black women have long been central to the sustenance and theological framing of the Black Church. However, many contemporary Black women theologians and church-adjacent writers are reshaping religious discourse in ways that move beyond traditional ecclesial boundaries and into the interiority of Black womanhood. This turn should be considered essential in any reimagining of the Black Church. This paper employs content analysis to examine five contemporary works by Black women thinkers—Candice Benbow, Lyvonne Briggs, Tricia Hersey, EbonyJanice Moore, and Cole Arthur Riley—whose writings reflect Black women’s embodied spirituality, theological imagination, cultural meaning-making, and institutional critique within Black religious life. Rather than signaling a decline in moral or spiritual life, their work points to the search for sacred spaces that are more liberative, inclusive, and attuned to lived experience. Through a thematic analysis of Power, Authority, and Institutional Critique; Afrofuturistic Visioning of Faith; Sacred Embodiment and Spiritual Praxis; Language and Rhetorical Strategies; Gender, Sexuality, and Sacred Autonomy; and Liberation, Justice, and Social Transformation, this study contributes to the evolving conversation on Black women’s spirituality, leadership in religious spaces, and a possible iteration of the Black Church. Full article

Background: The relationship between religiosity and health has been a topic of interest to researchers for many years, especially in the context of the potential positive impact of religion on individual health. A significant correlation between religious affiliation and well-being has been observed among individuals residing in religious communities. The shared lifestyle and values enable analysis of the impact of spirituality on health. Methods: The present study aimed to examine the lifestyle of consecrated persons in relation to variables such as nationality, country of ministry, age, and length of time in the community. Furthermore, it sought to ascertain the extent to which community members self-assess their well-being within the context of community life and identify potential areas that require support. Results: The survey was conducted using an anonymous questionnaire, which was available in electronic (n = 443) and paper (n = 20) format, depending on the participants’ locations in Poland and abroad. A total of 463 religious women representing 22 different nationalities and serving in 34 countries participated in the survey. The respondents frequently said a balanced diet, rest, and activity are important for good health. On average, 57% of the participants (n = 264) said their lifestyle was healthy, with the most responses coming from women aged 65 and over (73%). This could be due to a positive attitude towards healthy behaviors, regular exercise, better stress coping, and lower depression symptoms. These differences were statistically significant (p < 0.05). Conclusions: Participants of non-Polish nationality who live outside Poland perceived their lifestyle as healthy significantly more often than Polish nationals and those living in Poland. The study shows that religiosity and spirituality may improve subjective health assessments, especially among the elderly, which could be the basis for research on wider populations. 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

Attitudes toward abortion are deeply rooted and shaped by cultural, religious, moral, and political beliefs. In some societies, abortion is seen as a fundamental right, whereas in others, it is viewed as morally objectionable. This paper explores the perceptions of young women in Split, Croatia, regarding abortion. The study presents findings from research¹ conducted in 2024, which was based on semi-structured interviews with 30 young women aged 18–35 years. The results show that all participants are well informed about contraception and its role in women’s reproductive health, most of them expressing a positive view of its use. Most of the participants were familiar with abortion and the procedures involved. While they acknowledge the potential physical and mental health consequences of abortion, more than half, despite not personally choosing to have one, strongly support a woman’s right to decide. Nearly all participants are aware of both pro-life and pro-choice movements and believe that the influence of religiosity on attitudes toward abortion is subjective and varies from individual to individual. Full article

The tenets and philosophies of the Igbo traditional religion (ATR) form the bedrock of the Igbo traditional and sociocultural belief system whose principles and practices directly and indirectly influence the perceptions and way of life of the Igbo society. These traditional and sociocultural beliefs are practiced in a way that promotes patriarchy, reducing the women to second-class citizens, and often making room for gender-based violence (GBV) against the women. This study is designed to establish the prevalence, forms, effects, and causes of GBV using results from empirical data. A total of 369 women, selected from 12 villages in Enugu State, South Eastern Nigeria, via single-stage adaptive cluster sampling, were involved in the study. The data were analyzed using means, frequencies, and percentages. This study identified a high presence of all forms of physical, sexual, emotional, and economic violence, as well as violence through harmful traditional religious and widowhood practices. More than 70.0% of physical, sexual, emotional, and economic acts of GBV were perpetrated mainly by intimate partners (husbands and/or boyfriends). There was little evidence of intimate partner violence (IPV) in all the forms of harmful traditional and widowhood practices. Rather, traditional and widowhood acts of violence against women are mainly perpetrated by the female peer group (Umuada), family members, and their husbands’ kinsmen (umunna). This study recommends effective outlets for victims to speak out and an action-oriented legal system to bring offenders to justice. Full article

Zen/Chan Buddhism, as a profound spiritual tradition, has witnessed the emergence and development of a unique phenomenon known as “老婆禪 Granny Chan”, which is deeply intertwined with the spiritual pursuits of Buddhist women throughout history. This proposed research aims to expound and interrogate the hidden treasures of Zen wisdom amassed by these remarkable women, thereby shedding new light on the often-overlooked contributions within the Zen domain. To begin with, by scouring ancient Zen texts, anecdotes, and historical records, we will trace the roots and evolutionary path of “Granny Chan”. These sources are replete with accounts of nameless “grannies” engaging in profound dialogs and encounters with Zen masters. Their sharp insights and spontaneous responses during dharma exchanges, as exemplified in classic koans like “婆子點心 The Granny’s Dimsum” and “婆子燒庵 The Granny Burning the Hermitage”, reveal a depth of understanding that belies their marginalized status in traditional religious narratives. Subsequently, this study will focus on dissecting the distinct ways in which their Zen wisdom was manifested within the cultural context of Zen. Their approach, characterized by simplicity, directness, and a deep connection to life’s realities, not only added a refreshing dimension to Zen teachings but also subtly challenged the male-dominated paradigm prevalent in the religious fields. By highlighting these expressions, we can appreciate how Buddhist women’s insights became an integral part of Zen’s cultural fabric. In the contemporary context, this research holds multiple implications. It serves as a corrective to the historical neglect of Buddhist women’s spiritual achievements, providing a source of inspiration and empowerment for modern female practitioners. Moreover, it prompts a rethinking of gender equality within religious traditions, advocating for a more inclusive and equitable recognition of women’s roles in the Zen community and beyond. Overall, through the exploration of “Granny Chan”, we anticipate contributing to a better understanding of Zen Buddhism’s historical, cultural, and spiritual dimensions, bridging the gender gap and enriching the ongoing discourse on religious wisdom. Full article

This article explores the veneration of Hatixhe, an 18th-century Sufi saint from Tirana, Albania, whose legacy continues to resonate across religious and cultural boundaries. Despite limited historical records, Hatixhe’s sainthood is venerated through hagiographic narratives that portray her as a compassionate healer, spiritual protector, and symbol of resilience. This study investigates the visual, ritual, and sensory dimensions of her shrine, which has become one of the focal points for interfaith devotion in post-socialist Albania. Embodied rituals—such as touching her tomb and lighting candles—allow devotees to connect with her shenjtëri (“sainthood”). Through these acts, Hatixhe’s legacy as a grua e shenjt (“holy woman”) or grua e mirë (“good woman”) is anchored in both religious and cultural contexts, as her shenjtëri integrates local and national values, partly transcending Islamic frameworks. Hatixhe’s teqe, preserved through the efforts of her female heirs during the communist era, serves as a unique testament to a female lineage in Albanian Sufism. By examining the spatial, material, and symbolic aspects of her veneration, this study underscores the significance of Hatixhe’s shenjtëri as a site of blessing and communal solidarity for women, enriching the understanding of their roles in Albanian spiritual and social life. Full article

This study stems from a collection of autobiographical narrations collected during a seminar held in February 2018 involving a small group of adults, representing the three major monotheistic religions: Catholicism, Judaism, and Islam. The seminar was organized by the University of Bologna (Department of Arts) in collaboration with the Association for Interreligious Dialogue “Abramo e Pace”. The aim of this paper is to re-examine the autobiographical narratives that emerged from the seminar, with a particular focus on the characteristics of female religious experiences in these religions, in order to identify distinctive trans-religious and transcultural signs. For this analysis, a sub-group of participants were selected, consisting of nine women, three Catholics, three Jews, and three Muslims, mainly between the ages of 35 and 45. The methodology used is a content analysis, which allows for a detailed examination of the narratives shared. From the narratives obtained, the religious education received in childhood and early adolescence emerges as a resource and support for the construction of personal identity regardless of the subsequent life paths taken by the individual. An additional pedagogical/educational theme of interest is represented by the intertwining of transformations of personal religiosity and dynamics of adult transformation, which is present in these narrations. Although the results do not aim for statistical representativeness, it is expected that the analysis will reveal certain constants that could inform subsequent, more systematic research efforts. In particular, it is expected that marriage, motherhood, and the education of children will emerge as moments of reactivation or revitalization of personal religiosity. Full article

Vaccine hesitancy, which refers to the reluctance to be vaccinated, poses a major risk to public health in preventing infectious diseases. This hesitancy has been evident for many years, especially regarding childhood vaccines. The main factors contributing to this hesitancy include religious or personal beliefs, concerns about safety and efficacy, and desire to receive more information from healthcare providers. This literature review examines hesitancy regarding COVID-19 vaccines in different population segments in Turkey. Hesitancy rates and reasons in the general population and specific groups such as pregnant women, parents, healthcare workers and students were presented based on published research articles. Approximately half of the Turkish population declared their hesitancy towards COVID-19 vaccines. A negative correlation was found between vaccine hesitancy and health literacy. The relationship between COVID-19 vaccine hesitancy and religiosity was also investigated. Age is another factor affecting this vaccine hesitancy. Older age was shown to be correlated with positive attitude towards COVID-19 vaccination. Moreover, participants with positive attitudes towards other vaccines, those with chronic diseases and those with a personal history of COVID-19 were more likely to have positive perceptions of COVID-19 vaccines. Higher life satisfaction and non-smoking status were associated with a higher likelihood of COVID-19 vaccine acceptance. Increased scientific data on the efficacy and side effects of COVID-19 vaccines and more information from healthcare professionals would likely reduce the hesitancy towards COVID-19 vaccines. Full article

This paper examines types of WLB (Work–Life Balance Policies) that have emerged in research in Western countries, and compares their applicability for male and female employees in Arab countries in general, and in Gaza, Palestine in particular. A qualitative study has been undertaken with employees of telecommunication companies, with thematic analysis to identify new kinds of WLB in an Arab culture. The WLB policies identified in the two companies were often quite different from those identified by Western researchers, and were guided by the religious principles of Islam, cultural factors, and the needs and aspirations of female employees. The international investors identified had adapted their policies to meet the cultural requirements of an Arabic society. This paper contributes to debates on the effectiveness of, and the need for culturally adapted WLB policies which try to meet the aspirations of women in developing countries. Additionally, this case study adds a new theoretical base, advocating the importance of WLB policies which are adapted to local cultural conditions in ways which also meet the aspirations of international business models. The WLB practices identified have not been described previously in any detailed study. The WLB policies and practices identified advocate for further research studies focusing on gender differences in the provision and take-up of WLB, using both qualitative and quantitative methodologies. Full article