Deaf Uzbek Jehovah’s Witnesses: The Case of Intersection of Disability, Ethnic and Religious Inequalities in Post-Soviet Uzbekistan

2021 ◽  
Author(s):  
Dilmurad Yusupov

This study explores how intersecting identities based on disability, ethnicity and religion impact the wellbeing of deaf Uzbek Jehovah’s Witnesses in post-Soviet Uzbekistan. By analysing the collected ethnographic data and semi-structured interviews with deaf people, Islamic religious figures, and state officials in the capital city Tashkent, it provides the case of how a reaction of a majority religious group to the freedom of religious belief contributes to the marginalisation and exclusion of religious deaf minorities who were converted from Islam to the Jehovah’s Witnesses. The paper argues that the insensitivity of the dominant Muslim communities to the freedom of religious belief of deaf Uzbek Christian converts excluded them from their project activities and allocation of resources provided by the newly established Islamic Endowment Public charity foundation ‘Vaqf’. Deaf people in Uzbekistan are often stigmatised and discriminated against based on their disability identity, and religious inequality may further exacerbate existing challenges, lead to unintended exclusionary tendencies within the local deaf communities, and ultimately inhibit the formation of collective deaf identity and agency to advocate for their legitimate rights and interests.

Author(s):  
Michelle Dalton

The Jehovah’s Witnesses are a unique group of patients that can pose a challenge to the anesthesiologist given their desire to avoid transfusion of blood products. This religious belief can include refusal of red cells, white cells, plasma, as well as platelets. The perioperative care of such patients can include the use of bloodless techniques in order to respect their beliefs. Given the desire to avoid blood products, it is imperative to utilize strategies that will prevent unnecessary transfusion. It is also important to understand the ethical and or legal ramifications of overriding parental/adolescent requests for no transfusion as well as acceptance of adolescent transfusion refusal.


Author(s):  
Heather J. Ransom ◽  
Rebecca L. Monk ◽  
Derek Heim

AbstractAddressing a relative lack of research investigating the experiences of individuals who have left the Jehovah’s Witnesses (JW), this research utilizes a social identity approach to examine qualitatively, the process of transitioning towards post-JW life, experiences of ostracism and perceived threats to self-identity. Semi-structured interviews were carried out in the homes of six former JWs, and transcripts were analysed using interpretive phenomenological analysis. Narratives suggest that experiences of ostracism following religious exit can be associated with diminished mental health, while having a sense of agency and establishing new (online) social connections may help mitigate adverse consequences. Implications and future research directions are discussed.


2016 ◽  
Vol 1 (2) ◽  
pp. 1-41
Author(s):  
Pangeran Manurung

Eksegesa John 1 : 1-18 shows that the Jehovah's Witness teachings deviate from the truth of the Bible and dangerous for Christians . The danger Christology of Jehovah's Witnesses should be bringing us to the prudence and discretion to reject it . It can be said that Jehovah's Witnesses do not include Christianity in accordance with the search results against their teachings . first ; they do not recognize the Bible that has been issued by the Indonesian National Bible Institute and consider if the Bible has too much harm to use their own New Translation of the Holy Scriptures that have been proven not a translation , but just a collection of interpretations and teachings of their leader alone . second ; Jehovah's Witnesses do not acknowledge Jesus as Lord and Savior only . They simply believe that salvation is obtained through belief in Jehovah and his kingdom and perform service message and follow the trial associations .                Before errors interfere Christology Christology of Jehovah's Witnesses Bible , please note that the topic of Christology is the difference between Christianity and other religions . This discussion has also become one of the topics that face many attacks from the outside or from within Christianity , either in the form of religion , philosophy , and ideology . The debate on this topic appeared since the beginning of Christianity , and give rise to a long and complex debate for nearly three centuries ( 300 years ) !! . Such debates will continue to exist throughout the period and just a rehash issues that had once appeared . And Christians should study the various debates and views of the ever emerging that are not easily fooled by the views back to this era .Eksegesa John 1 : 1-18 has been done and produce a biblical Christology and biblical correct . The truth is not in doubt because of the analysis conducted in accordance with the procedures and rules that apply in general . Now if Christology Christology of John compared with Jehovah's Witnesses, it will show a striking difference . Once observed , Christology Witnesses builds upon the interpretation of individuals who previously have had a negative Christological doctrine .                Conclusion those who think that Jesus is the firstborn of Creation ; Jesus was a human being ; Jesus is God in creating a peer ; Jesus lower than God , Jesus is the Angel Gabriel , and other Christological doctrine which basically degrading nature of Christ is a form of insult to the majesty of Christ . The Bible clearly and emphatically teaches that Christ is God incarnate , private alpha and omega , the creator of all that exists , and the equivalent of God the Father . Summing Christ as superior human or clear eldest creation is false teachings . The followers of Jehovah's Witnesses must repent. Amen


2013 ◽  
Vol 4 (1) ◽  
pp. 3-26 ◽  
Author(s):  
Pernilla Liedgren ◽  
Lars Andersson

This study investigated how young teenagers, as members of a strong religious organization, dealt with the school situation and the encounter with mainstream culture taking place at school during the final years in Swedish primary school (age 13–15 years). The purpose was to explore possible strategies that members of a minority group, in this case the Jehovah’s Witnesses, developed in order to deal with a value system differing from that of the group. We interviewed eleven former members of the Jehovah’s Witnesses about their final years in compulsory Swedish communal school. The ages of the interviewees ranged between 24 and 46 years, and the interviewed group comprised six men and five women. Nine of the eleven interviewees had grown up in the countryside or in villages. All but two were ethnic Swedes. The time that had passed since leaving the movement ranged from quite recently to 20 years ago. The results revealed three strategies; Standing up for Your Beliefs, Escaping, and Living in Two Worlds. The first two strategies are based on a One-World View, and the third strategy, Living in Two Worlds, implies a Two-World View, accepting to a certain extent both the Jehovah’s Witnesses outlook as well as that of ordinary society. The strategy Standing up for Your Beliefs can be described as straightforward, outspoken, and bold; the youngsters did not show any doubts about their belief. The second subgroup showed an unshakeable faith, but suffered psychological stress since their intentions to live according to their belief led to insecurity in terms of how to behave, and also left them quite isolated. These people reported more absence from school. The youngsters using the strategy Living in Two Worlds appeared to possess the ability to sympathize with both world views, and were more adaptable in different situations.


2020 ◽  
Vol 7 (Supplement_1) ◽  
pp. S715-S715
Author(s):  
Chigozie A Nkwonta ◽  
Monique Brown ◽  
Titilayo James ◽  
Amandeep Kaur

Abstract Background Intersectional stigma is based upon co-occurring and intersecting identities or conditions and occurs at multiple levels of influence. Intersectional stigma has been repeatedly associated with poor health behaviors and outcomes. The effect of intersectional stigma among older adults are particularly challenging due to issues related to ageism, loss of social support, and comorbidities. We examined the impact of multiple stigmas on older adults living with HIV who are victims of childhood sexual abuse. Methods Semi-structured interviews were conducted with a purposefully selected heterogeneous sample of 24 adults living with HIV who are 50 years and older in South Carolina. Interviews were audio-recorded, transcribed verbatim, and coded using thematic analysis. Results Participants shared experiences and perceptions of stigma and discrimination most commonly related to their HIV status and sexuality at the interpersonal/familial and community levels. Four themes emerged to explain the impact of intersectional stigma: depression, lack of HIV disclosure, limited support, and reduced intimacy. Conclusion The complexity of multiple stigmas profoundly shapes life experiences, opportunities, and mental health of older adults living with HIV. This study highlights that public health programs need to consider the impact of intersectional stigma in order to promote the wellbeing of and improve quality of life for older adults living with HIV. Disclosures All Authors: No reported disclosures


1976 ◽  
Vol 87 (4) ◽  
pp. 122-123
Author(s):  
Robert Towler

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