African Americans in Mississippi have the highest HIV-related mortality and poverty rates in the USA, and they tend to be religious. Attitudes toward gender and sexuality are changing, yet few studies have investigated religion and spirituality among special populations living with HIV. Using grounded theory and qualitative methods, we investigated the experience of health and illness of a low-income, socially marginalised population living with HIV in two locations of Mississippi in 2015. In a context of high stigma and HIV-related health disparities, individuals turned, or returned, to religion, church and spirituality as sources of community and strength, which also motivated safer health behaviours. Findings underscore how religion and spirituality are enabling social determinants of health that are under-explored, untapped, potentially culturally acceptable, sustainable interventions at the community-level. We posit, given diminished funding for community-based services, the most significant influence churches could exert is in decreasing HIV stigma. Given the current US plan to end HIV by 2030, with appropriate stakeholder participation, the role of religion, spirituality and clergy could be further amplified via linkage to care providers and the 'normalisation' of the HIV discourse, to address disparities and improve the health of African Americans.
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http://dx.doi.org/10.1080/13691058.2020.1758345 | DOI Listing |
Front Public Health
January 2025
Dipartimento di Scienze Cognitive, Psicologiche, Pedagogiche e Degli Studi Culturali, Università di Messina, Messina, Italy.
Religious beliefs can shape how people process fear. Yet the psychophysiological mechanisms underlying this phenomenon remain poorly understood. We investigated fear learning and extinction processes in a group of individuals who professed a belief in God, compared to non-believers.
View Article and Find Full Text PDFHIV Med
January 2025
National Centre for Epidemiology, Carlos III Health Institute, Madrid, Spain.
Objectives: We aimed to describe health-related quality of life (HRQoL), overall and across its dimensions, identify associated factors, and assess changes over time among people with HIV (PWH) from the Spanish multicentre CoRIS cohort.
Methods: We developed a mobile app to collect HRQoL data every 3 months using the WHOQOL-HIV-BREF questionnaire (31 items across six domains), among PWH followed in CoRIS in 2021-2023. Factors associated with good/very good global HRQoL and with domain-specific mean scores were identified using multivariable logistic and linear regression, respectively.
Palliat Support Care
January 2025
Department of Emergency and Critical Care Nursing, School of Nursing and Midwifery Kermanshah University of Medical Sciences, Kermanshah, Iran.
Background: Spiritual care is essential for the health and well-being of patients and their families, so nursing and midwifery students should have professional competency in this field.
Objectives: The present study aimed to translate the Spiritual Care Competency Self-Assessment Tool for nursing and midwifery students into Persian and evaluate its psychometric properties.
Methods: This study has a methodological study design.
BMC Palliat Care
January 2025
Department of Family Medicine, Faculty of Medicine Ramathibodi Hospital, Mahidol University, Rama VI Street, Ratchtevi district, Bangkok, 10400, Thailand.
Introduction: Spiritual care is a fundamental aspect of palliative care, addressing the emotional, existential, and spiritual needs of patients facing life-threatening illnesses. However, in Thailand, the integration of spiritual care into the healthcare system remains underdeveloped due to the absence of professional spiritual care providers. This study aims to explore potential models and future directions for spiritual care within the palliative care context, focusing on how such care can be provided in the absence of professional spiritual care providers.
View Article and Find Full Text PDFThis article examines responses from Lutheran pastors, theologians, and physicians to the arguments given by Johann Weyer in 1563 that those women who confessed to a pact with the devil suffered from melancholy and were thus not responsible for their acts. Weyer's conception of melancholy was a medical one, yet among Lutheran pastors and theologians the concept of a spiritual form of melancholy emerged that came from religious sources. The article clarifies the difference between the concepts of medical and spiritual melancholy within Lutheranism and reviews the respective roles they played in the debates over Weyer's arguments.
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