Depressive Symptomology, Identity and Religious Practices among Catholics and Evangelicals: Differences between the Mapuche and Non-Indigenous Chilean Population

Background: Chile is a highly religious country. Although a majority of the population describes itself as Catholic, there has been a substantial growth in Evangelism, especially among indigenous people. In this context, the aim of this study is to analyse the relationship between Catholic and Evangelical religiosity in terms of identity and practices and depressive symptoms in the Mapuche and non-indigenous Chilean population. Methods: The study was conducted using secondary data from the Longitudinal Intercultural Relations Study of 2017, estimating linear regressions to explain variations on the PHQ-9 scale between the adult Mapuche and non-indigenous Chilean population by first including the controls variables, followed by religious identification, churchgoing, and prayer. Results: Social support, good health, and age showed a negative association with PHQ-9 in both groups. Being a woman and not having a partner were only positively related with depression in the non-indigenous group. A negative association was found between Evangelical religious identity and depressive symptoms among the Mapuche population, while churchgoing was negatively associated and prayer was positively associated with depression in the non-indigenous group. Conclusions: The findings confirm that religiosity is a protective factor against depressive symptomology in the Chilean population. However, the analysis reveals significant ethnic differences.

Confucian Identification, Ancestral Beliefs, and Ancestral Rituals in Korea

Since Koreans do not consider Confucianism to be part of religion, conventional religious identification questions cannot accurately capture the number of Confucians in Korea. Using the Korean General Social Survey and other data sources, we aim to describe the identification, beliefs, and practices related to Confucianism, especially ancestral rituals, and to examine whether these beliefs and practices differ across religious groups. Contrasted with 0.2% of the adult population identifying their religion as Confucianism in the 2015 Korean Census, 51% considered themselves as Confucians when asked, “(Regardless of your religious affiliation) do you consider yourself a Confucian?” If we consider those who think that rites for deceased family members are Confucian, the proportion was 44%. Considering those who conduct ancestral rites at a gravesite as Confucians, the proportion was 86%, but was only 70% when we count those who perform ancestral rites at home as Confucians. We also found substantial differences among religious groups. In general, Buddhists were most likely and Protestants were least likely to identify with Confucianism, believe in the power of ancestors, and perform ancestral rites. Perhaps most telling is the result of religious none falling in the middle between Buddhists and Protestants in terms of identification, beliefs, and rituals of Confucianism. The differences of religious groups appear to reflect religious syncretism and the exclusivity of religion. It is overstating to declare a revival of Confucianism, but it is reasonable to say that Confucianism is not a dying tradition in Korean society.

Ahmed Bâba at-Timbuktî

Ahmed Bâba (1556–1627) was among the most prolific and the most celebrated of Timbuktu scholars of the 16th and 17th centuries. During his childhood he was educated and trained in Arabic law and Islamic sciences by his father, Ahmad, and other relatives. His principal teacher, the man he named the regenerator (al-mujaddid), was the Juula scholar Mohammed Baghayogho al-Wangarî, whose teaching he followed for more than ten years. Following the Moroccan occupation of Timbuktu in 1591, he was exiled to Marrakesh in 1594 and jailed for two years before he was released but obliged to remain in the city for many years. He was widely known both for his teaching and for the fatwas (legal opinions) he issued. He was offered administrative positions but declined them all in favor of teaching. In 1608, he was permitted to return to his hometown, Timbuktu, where he continued to write and teach until his death in 1627, but he held no public office there. His special field of competence was jurisprudence. He was also recognized for his abilities in hadith and wrote several works on Arabic grammar. He is probably best known for his biographical compendium of Mâlikî (founded by Malik ibn Anas died A.D. 795 is orthodox school of Muslim jurisprudence predominating in Sudanic Africa and the Maghreb) scholars, Nayl al-Ibtihâj bi tadrîs ad-dibâdj, a valuable supplement for the Western Islamic world to Ibn Farhûn’s ad-Dibâj al-Mudhahhab. His work specifically addresses issues relating to the significance of racial and ethnic categories as factors in the justification of enslavement. In the Bilâd as-Sûdân, Ahmed Bâba influenced the debate over slavery by relying on interpretations of Islamic precedent, which was invoked to protect freeborn individuals from enslavement. By extension, he impacted the transatlantic slave trade on the basis of religious identification with Islam and the desire to avoid the sale of slaves to non-Muslims, especially Christian Europeans on the coast of West Africa.

Religious Identity and Family Practices in a Post-Communist Society: The Case of Division of Labor in Childcare and Housework

This paper aims to analyze the way religious identification and practices influence family practices in the division of labor in childcare and housework in contemporary Lithuania. The analysis is based on a quantitative survey (n = 3000) representing the last Soviet generation born between 1970 and 1985. The sample was distributed across five groups according to religious identification and practices—devout religionists, somewhat devout religionists, traditional religionists, cultural religionists and secularists. Statistical data analysis showed devout religionists and secularists were applying equal childcare and housework division practices. Meanwhile, the other three groups were practicing more traditional types of childcare and housework division practice where the main role is played by women. The results also show that religious identity is not relevant in explaining the way couples share housework duties. The results show that religious identification may lead to diverse family practices regarding childcare and housework divisions: reflexive and practiced (non)religious identification leads to more egalitarian family practices.

Challenging Grand Narrative through Little Narrative: An Analysis of Fatima Mernissi’s Perspectives

In this post-modern world, intellectuals and visionary scholars putting together Little Narratives on a tactical basis for challenging the ‘Grand Narrative. Most recently, religious identification has taken the status of political grand narrative in post-colonial Arab Countries. Social, economic, military, and political failures have galvanized, progressive religious responses to western domination and globalization. Feminism and especially Islamic Feminism, playing its role as a little narrative for challenging the grand narrative of religious authoritarianism. This paper will focus on the work and ideas of Moroccan thinker, Fatima Mernissi in the theoretical framework of Carool Krestan’s Progressive Category. In this paper, the Analytical, critical and comparative research methodology will be adopted with the qualitative research paradigm.

Risk Factors of Suicide in Zanjan Population

Background: Few studies have examined the risk factors among Iranians attempting suicide. Objectives: The present study aimed to explore the risk factors of suicide among patients admitted to hospitals due to suicide attempts. Patients and Methods: Suicidal participants (N = 200, 104 males and 96 females, aged 18 to 40) were recruited via judgmental sampling method, and non-suicidal participants (n = 300, 166 males and 134 females, aged from 18 to 40) were selected via a convincing sampling method. They completed a battery of questionnaires on family strength, religious identification, substance use, hopelessness, depression, sexual, emotional, and physical abuse, impulsive aggression, neuroticism, suicidal ideation, family discord, stressful life events, and anxiety. Results: The current use of cigarettes/hookah, lifetime non-prescribed medication use, suicidal ideation (suicidal thoughts/tendencies), and depression significantly predicted suicide attempts. In addition, lower levels of religious belief were significantly associated with a higher likelihood of attempting suicide. Conclusions: Suicide prevention programs should explore the efficacy of treating individuals with substance abuse disorders, depression, and suicidal thoughts/tendencies for the reduction of suicide attempts. Furthermore, family, media, and school-based programs to internalize religious values would be valuable components of prevention programs for suicide in Iran.

Televangelizing Muslims

In the first two decades of the twenty-first century, Arabic-language Christian television channels have proliferated rapidly, broadcasting their message across the airwaves of the Middle East. One such channel is al-Hayat, which attempts to evangelize Muslim viewers and educate Christians through numerous programs about Islam. Interviews conducted with Jordanian Christians and Muslims indicate that al-Hayat has played a significant role in elevating distrust and suspicion between the two religious communities in Amman, which previously enjoyed more positive and friendly relationships, as well as contributing to a heightened sense of religious affiliation as a part of Jordanians’ personal and communal identities. Al-Hayat is not alone in this; other Christian channels, as well as Muslim ones, have also played a part in heightening security concerns and religious identification. Al-Hayat and some of its counterparts also maintain connections with what is often termed the “Islamophobia industry,” as well as American Christian Zionism—factors that shed light on the channels’ influence and often ambiguous intent. On television sets across the Arab world, Al-Hayat reproduces Western Islamophobic discourse and—whether intentionally or not—serves to enact part of the political mission and eschatological vision for the Middle East espoused by some Christian Zionists.