beliefs and practices
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2022 ◽  
pp. 12-21
Author(s):  
Jutta Cornelia Reuwsaat Justo ◽  
Ednei Luís Becher ◽  
Marja van den Heuvel-Panhuizen ◽  
Michiel Veldhuis

Foods ◽  
2022 ◽  
Vol 11 (2) ◽  
pp. 225
Author(s):  
Stella Nordhagen ◽  
James Lee ◽  
Nwando Onuigbo-Chatta ◽  
Augustine Okoruwa ◽  
Eva Monterrosa ◽  
...  

This study examines the food safety beliefs of vendors and consumers in a mid-sized Nigerian city using data from in-depth interviews and cognitive mapping techniques drawn from ethnography. We examine vendors’ and consumers’ perspectives on which foods are safe, which are not, and why; the place of foodborne illness among other health concerns and motivators of food choice; and how salient food safety is as a concern for vendors. The main perceived causes of unsafe food were found to be chemicals and insects; while bacterial illnesses were widely mentioned as a cause of gastrointestinal symptoms, these were not necessarily linked to food in consumers’ minds. Respondents agreed strongly that certain foods (e.g., cowpea, beef, green leafy vegetables, and local rice) were less safe than others. The importance of food safety as a choice motivator among consumers varies depending on framing: when asked directly, it was prominent and closely related to visible cleanliness, but concerns about food safety competed in consumers’ minds against other salient motivators of food and vendor choice, such as price. Most vendors did not see food safety, cleanliness, or hygiene as a key trait of a successful vendor, and just over half of vendors had any concern about the safety of their food. In conclusion, we note the implications for intervention designs, particularly the need to build upon consumers’ and vendors’ current beliefs and practices related to food safety in order to make foodborne disease prevention a more salient concern in food choice.


2022 ◽  
Vol 5 (1) ◽  
pp. 01-08
Author(s):  
Shiju Raman Unni ◽  
Hani Naguib ◽  
Mary Mccallum

Background: Diabetes Mellitus (DM) is associated with significant morbidity and mortality. Diabetic foot syndrome is one of the most common devastating preventable complications of diabetes mellitus (DM). Objectives: We aimed to evaluate the knowledge, Beliefs and Practices (KBP) among Omani patients with type 1 diabetes mellitus (T1DM) regarding DM and Diabetes foot. Design: A cross sectional descriptive study was used. Settings: A secondary care, polyclinic named Bawshar in Muscat, Oman where patients were seen three days per week. Sample Size:A convenient sample of 100 participants between age group 16 to 30 years were involved. Materials and methods: A validated semi- structured questionnaire was used to assess KBP of T1DM with six domains. During the study period from November 2019 to December 2019. .The data was analysed by using Statistical Package for the Social Sciences (SPSS) Statistics Inc., Chicago, US version 20. Results: There were 50 females, 50 males; 5 % of patients were illiterate and 30% of them were working. 65% were students. Only 50% checked their foot regularly and only 55% check there blood glucose regularly .57% don’t know the cause of diabetes, 25% don’t know the complications of the same while 20% don’t know cause of diabetic foot and 25% don’t know the symptoms of diabetic foot. 20% beliefs checking blood glucose is the responsibility of the doctor and 85% beliefs walking bare foot is high risk factor for DM foot. Conclusions: In reality healthcare providers must be trained to counsel people with DM to plan adequate interventions that enable an understanding of the offered information. A well-structured ,Behaviour change counselling (BCC) like Motivational interviewing (MI)are considered the ideal practices for this patients, to prevent DM complications.


Religions ◽  
2022 ◽  
Vol 13 (1) ◽  
pp. 49
Author(s):  
Kudzai Biri ◽  
Molly Manyonganise

This paper is a critical analysis of the witchcraft beliefs in Pentecostalism in post-colonial Zimbabwe. While Pentecostals claim “a complete break from the past”, there have emerged new dimensions that show that the belief in witches and witchcraft is deeply entrenched among Pentecostals. It also brings to the fore the underlying aspects of the creativity and innovation that are informed by African spiritual or metaphysical realities. Research since 1980 (when Zimbabwe got her independence from the British) indeed confirmed the existence of witchcraft beliefs and practices, although it was heavily suppressed in the churches. This paper re-visits the belief in witchcraft activities in Pentecostalism through examining new avenues of expression in both older and newer Pentecostal churches. The newer Pentecostal churches, in particular, those founded after 2010, have demonstrated unique innovation in theology. Thus, the belief in witchcraft and witches warrants a fresh examination in light of these new developments. We, therefore argue that the emergence of diverse newer Pentecostal churches in the midst of strong older Pentecostal churches has opened new ways of negotiating the Bible and Shona culture.


Author(s):  
Agnieszka Pasieka

Abstract Based on long-term ethnographic research, this article contributes to the growing scholarship on far-right social movements by presenting an in-depth account of the Italian far-right scene. In presenting personal accounts of three activists and situating them within the milieus in which they are active, it sheds light on a variety of factors that push youth to engage in far-right militancy. Many researchers of far-right extremism have asserted the need to provide more in-depth knowledge on far-right militants, yet there remain important gaps that this article strives to address. First, it demonstrates the value of the ethnographic approach in the study of far right, which offers unique insights into the motivations for involvement and the relations between ideas, beliefs, and practices. Second, it shows the importance of situating present-day activism in a historical context, not only by looking for long-term patterns but also by paying attention to the ways studied actors engage with historical comparisons. Third, in engaging critically with some commonsensical approaches to far-right activists, the paper suggests that ethnographic studies of far-right activism can give us fresh perspectives on broader social phenomena beyond the far right per se.


2022 ◽  
Vol 8 ◽  
pp. 237796082110548
Author(s):  
Rupinder M Deol ◽  
Lisa M Thompson ◽  
Kevin M Chun ◽  
Catherine Chesla

Introduction Diabetes management and control remain poor in Asian Indians (AI) and is influenced by personal beliefs and cultural practices. Since AIs have a high prevalence of diabetes and are more likely develop complications earlier than any other ethnic group, understanding their beliefs and practices of diabetes management is essential. The purpose of this study was to examine and understand beliefs and practices about diabetes self-management in first-generation AI Hindus and Sikhs. Method Interpretative phenomenology was used to interview 12 first generation AI participants with type 2 diabetes to elicit beliefs and daily self-management practices of diabetes. Interpretative and thematic analysis were completed. Results Diabetes self-management was a balancing act influenced by Ayurvedic principles, allopathy and dietary practices; gender roles, insufficient knowledge and culturally inappropriate diabetes education. Discussion Culturally appropriate strategies that incorporate Ayurvedic principles, dietary practices, gender roles should be developed to improve diabetes management.


AERA Open ◽  
2022 ◽  
Vol 8 ◽  
pp. 233285842110625
Author(s):  
Meixi ◽  
Fernando Moreno-Dulcey ◽  
Lucia Alcalá ◽  
Ulrike Keyser ◽  
Emma Elliott-Groves

This article illustrates how designing schools with Indigenous systems of relationality can be life giving for a healthier post-COVID world. Indigenous systems of relationality—the worldviews, beliefs and practices, and moral precepts of being in relation with the rest of the living world—are the cornerstone of Indigenous knowledges, and the cornerstone of Indigenous families and communities. We consider the ways in which Indigenous systems of relationality can offer strategies for educators, families, and communities to redesign approaches to learning in schools in ways that sustain and promote life. Drawing on three case studies of schools in Thailand, México, and Colombia, we show how educators might respond to the specific needs within their communities, repair the fracturing of humans from nature, and orient us to life-giving forms of activity that are beneficial beyond our current crises and into the future.


Religions ◽  
2022 ◽  
Vol 13 (1) ◽  
pp. 43
Author(s):  
Jibum Kim ◽  
Jae-Mahn Shim ◽  
Sori Kim

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.


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