Mediated Associations Between Religious Coping, Self-Regulation, and Psychological Distress Vary for Young Muslim Men and Women in Lahore, Pakistan

Author(s):  
Shameem Fatima ◽  
Nida Mehmood ◽  
Muneeba Shakil
2016 ◽  
Vol 59 ◽  
pp. 18-23 ◽  
Author(s):  
Anna-Karin Danielsson ◽  
Andreas Lundin ◽  
Peter Allebeck ◽  
Emile Agardh

2020 ◽  
Vol 73 (1) ◽  
pp. 183-187
Author(s):  
B.Zh. Smagambet ◽  
◽  
F.M. Ashirbayeva ◽  

The article considers the relevance of the study of infertility in sociology. A decrease in the fertility of men and women leads to a reduction in the reproductive capabilities of demographic development. The need for research is due to the fact that infertility in marriage is an urgent problem not only for the individual and the family, but also for society as a whole. The inability of spouses to have children leads to conflicts in the family, social and psychological distress, and an increase in the number of divorces, which is an urgent social problem.


2018 ◽  
Vol 60 (1) ◽  
pp. 18-35 ◽  
Author(s):  
Rachel Behler ◽  
Rachel Donnelly ◽  
Debra Umberson

Ample work stresses the interdependence of spouses’ psychological distress and that women are more influenced by their spouse’s distress than men. Yet previous studies have focused primarily on heterosexual couples, raising questions about whether and how this gendered pattern might unfold for men and women in same-sex marriages. We analyze 10 days of diary data from a purposive sample of men and women in same-sex and different-sex marriages ( n = 756 individuals from 378 couples) to examine psychological distress transmission between spouses and how this process may differ for men and women in same-sex and different-sex marriages. We find that women are more strongly influenced by their partners’ distress than men, regardless of whether they are married to a man or a woman, and that this relationship is particularly strong for women with male spouses.


2017 ◽  
Vol 48 (3) ◽  
pp. 421-437 ◽  
Author(s):  
Theodore T. Bartholomew

Integrating indigenous cultural knowledge into conceptualizing mental illness offers fruitful avenues to better contextualize mental health. What is abnormal and indicative of psychological distress varies in the meaning given to symptoms and the actual identification of disorders. This is no less true in Ovambo culture in Namibia, Southern Africa. The Namibian government, however, has noted that little is known about the mental health needs throughout the country. Although some researchers have identified symptoms of psychological distress in Namibian men and women, cultural tradition and belief systems are typically missing. The purpose of this study was to use ethnographic data to develop an understanding of what Ovambo men and women living in a rural area of Northern Namibia believe about mental illness. Informal discussions and formal interviews served as data. Participants ( N = 14) were all Ovambo men or women who were sampled after ongoing engagement in a rural community in northern Namibia. Data from field observations and interviews were analyzed using grounded theory open coding, resulting in two key categories: (a) Eemwengu (madness) and Omunanamwengu (the mad one) and (b) Where Madness Comes From: Explanations of Mental Illness. The first category offers insight into a culturally embedded way of identifying mental illness in Ovambo culture. The second category includes several subcategories oriented to the etiology of mental illness in Ovambo culture. Etiological beliefs about mental illness, eemwengu as a culturally embedded construct, and social control in the beliefs about psychological distress in Ovambo culture are discussed.


2015 ◽  
Vol 53 (1) ◽  
pp. 159
Author(s):  
Fatih Harpci

Having a unique intelligence and assertiveness, ‘Ā’isha has been regarded Islam’s ideal woman scholar. She was not only as one of the earliest reporters of the authentic sayings of the Prophet Muḥammad, but also a great source for conveying his private family life. The article seeks to show that ‘Ā’isha’s life in the 7th century Arabia is especially remarkable when examined through the lenses of contemporary times. Her main characteristic was her critical, ever-inquisitive, and curious mind. Through the questions she was able to ask, ‘Ā’isha became a bridge between the time of the Prophet and the contemporary Muslim life. The important role she played in the scholarly efforts of Muslim men and women in learning and teaching knowledge needs to be examined and properly emphasized. Her sound scholarship in Islamic disciplines include but was not necessarily be limited to hadith, tafsīr, fiqh, literature, and poetry. Today Muslim women may take ‘Ā’isha not only as a pious example, but follow her intelligence, curiosity, and reasoning.[Dengan kecerdasan dan kepercayaan diri yang khas, Ā’isha terkenal sebagai seorang ulama perempuan yang ideal. Tidak hanya dikenal sebagai perawi hadis, dia juga merupakan rujukan yang hebat mengenai masalah-masalah pribadi dan keluarga. Artikel ini menunjukkan bahwa kehidupa seorang Ā’isha pada abad ke-7 di Arabia sangatlah luar biasa pada masanya, dengan karakternya yang kritis, penuh rasa ingin tahu, dan bersemangat untuk mempelajari apa saja. Melalui pertanyaan yang dapat diajukan, Ā’isha mampu menjadi jembatan antara Nabi dan kehidupan umat masa itu. Peran penting yang dia mainkan dalam dunia keilmuan serta pembelajaran dan pengajaran sangat perlu diteliti dan digarisbawahi. Pandangan-pandangannya mencakup --tetapi tidak sebatas-- hadis, tafsir, fikih, sastra, dan puisi. Perempuan Islam saat ini tidak hanya dapat mengikuti Ā’isha sebagai teladan kesalihan, tetapi juga mesti mengikuti kecerdasan, keingintahuan, dan penalarannya.]


2003 ◽  
Vol 65 (4) ◽  
pp. 627-635 ◽  
Author(s):  
Sarosh J. Motivala ◽  
Barry E. Hurwitz ◽  
Maria M. Llabre ◽  
Nancy G. Klimas ◽  
Mary Ann Fletcher ◽  
...  

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