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Debates about Islamophobia have been blighted by the question of whether the prejudice can be defined as a form of racism or as hostility to religion (or a combination of the two). This paper sheds light on this debate by presenting the findings of a new nationally representative survey, focused on the UK, that contrasts perceptions of Muslims not only with perceptions of other ethnic and religious minorities but also with perceptions of Islam as a religious tradition. We find that prejudice against Muslims is higher than for any other group examined other than Travellers. We also find contrasting demographic drivers of prejudice towards Muslims and towards Islam. Across most prejudice measures we analyse, intolerant views are generally significantly associated with being male, voting Conservative and being older, although not with Anglican identity. We find, however, that class effects vary depending on the question's focus. Anti‐immigration sentiment – including support for a 'Muslim ban' – is significantly correlated with being working‐class. However, prejudice towards Islam as a body of teachings (tested using a question measuring perceptions of religious literalism) is significantly correlated with being middle‐class, as is negative sentiment towards Travellers. Using these findings, the paper makes an argument for supplementing recent scholarship on the associations between racism and Islamophobia with analyses focusing on misperceptions of belief. [ABSTRACT FROM AUTHOR]

Positionality has long been a preoccupation for qualitative researchers within and beyond geography. Reflexive assessments of positionality typically examine the ways in which a researcher's sociodemographic identifiers such as gender, age, ethnicity, dis/ability, sexuality, and/or the intersections between these affect research encounters, processes, and outcomes. Religion rarely features in such interrogations, and then usually only in relation to participants' ethnic or racial affiliations. Drawing on experiences conducting a study exploring the role of faith‐based organisations in welfare provision for homeless people in the UK, this paper focuses on the related (but not synonymous) issue of metaphysical stance, that is, belief or non‐belief in the existence of God(s). It argues that metaphysical stance should be regarded as a sui generis aspect of positionality, which fits into none of the identity categories typically considered but is deserving of separate analysis with respect to its ethical and practical implications. Further to this, it contends that extreme diplomacy and discretion are required when exploring issues as inherently value‐laden as the moral frameworks underpinning welfare approaches. This is especially true when participants' views divide in part along theist/atheist lines, such that religious and policy "literacy" are valuable attributes for researchers negotiating these sensitive terrains in the field. Building on and critiquing existing scholarship on researcher reflexivity within and beyond geography, this paper argues that metaphysical stance should be regarded as a sui generis aspect of positionality that fits into none of the sociodemographic identity categories typically considered but is deserving of separate analysis with respect to its ethical and practical implications. [ABSTRACT FROM AUTHOR]

Background: Migrant and ethnic inequalities in maternal and perinatal mortality persist across high‐income countries. Addressing social adversity and inequities across the childbirth trajectory cannot be left to chance and the good intentions of practitioners. Robust, evidence‐based tools designed to address inequity by enhancing both the quality of provision and the experience of care are needed. Methods: An inductive modelling approach was used to develop a new evidence‐based conceptual model of woman–midwife relationships, drawing on data from an ethnographic study of relationships between migrant Pakistani women and midwives, conducted between 2013 and 2016 in South Wales, UK. Key analytic themes from early data were translated into social–ecological concepts, and a model was developed to represent how these key themes interacted to influence the woman–midwife relationship. Results: Three key concepts influencing the woman–midwife relationship were developed from the three major themes of the underpinning research: (1) Healthcare System; (2) Culture and Religion; and (3) Family Relationships. Two additional weaving concepts appeared to act as a link between these three key concepts: (1) Authoritative Knowledge and (2) Communication of Information. Social and political factors were also considered as contextual factors within the model. A visual representation of this model was developed and presented. Conclusions: The model presented in this paper, along with future work to further test and refine it in other contexts, has the potential to impact on inequalities by facilitating future discussion on cultural issues, encouraging collaborative learning and knowledge production and providing a framework for future global midwifery practice, education and research. Patient or Public Contribution: At the outset of the underpinning research, a project involvement group was created to contribute to study design and conduct. This group consisted of the three authors, an Advocacy Officer at Race Equality First and an NHS Consultant Midwife. This group met regularly throughout the research process, and members were involved in discussions regarding ethical/cultural/social issues, recruitment methods, the creation of participant information materials, interpretation of data and the dissemination strategy. Ideas for the underpinning research were also discussed with members of the Pakistani community during community events and at meetings with staff from minority ethnic and migrant support charities (BAWSO, Race Equality First, The Mentor Ring). Local midwives contributed to study design through conversations during informal observations of antenatal appointments for asylum seekers and refugees. [ABSTRACT FROM AUTHOR]

In this paper, I will share findings from a qualitative study that offers a thematic analysis of 76 interviews with Muslim patients and families as well as doctors, nurses, allied health professionals, chaplains and community faith leaders across the United Kingdom. The data show that for many Muslims, Islam—its texts and lived practice—is of central importance when they are deliberating about death and dying. Central to these deliberations are virtues rooted within Islamic theology and ethics, the traditions of adab (virtue) and aqhlaq (proper conduct). Themes analysed include theological and moral understandings around the virtues of hope and acceptance. The study provides an analysis of these themes in relation to the experiences of Muslim patients and families arriving at meaning making around death and dying and how this interfaces with their interaction with biomedicine and healthcare. The study shows that the juxtaposition of different values and moral frameworks require careful negotiation when Muslim patients and families encounter the healthcare system. The study also describes how healthcare professionals and staff of other faiths and no faith encounter Muslim beliefs and practices, and the challenges they face in interpreting virtues and values rooted in faith, especially when these are perceived to be mutually opposed or inconsistent. [ABSTRACT FROM AUTHOR]

Since the late 20th century, public discourse in Muslim‐minority countries has centered around the question of how to classify Muslims. In this paper, we compare the state, academic, and self‐classification of Muslims in two countries: the United Kingdom and Germany. We propose that the historical experience of anti‐Semitism makes religion a more salient master category to understand Muslims in Germany, while the history of both anti‐Semitism and anti‐Black racism largely resulting from colonial domination means that religion together with race are master categories used to understand Muslims in the United Kingdom. Through this multilayered ethnographic and historical analysis, we challenge taken‐for‐granted assumptions in both the political and academic milieu about what it means to be Muslim, emphasizing the importance of the interplay between sociopolitical categories and self‐identifications. [ABSTRACT FROM AUTHOR]

There are few published articles on conducting large-scale surveys in secondary schools, and this paper seeks to fill this gap. Drawing on the experiences of the Youth On Religion project, it discusses the politics of gaining access to these schools and the considerations leading to the adoption and administration of an online survey. It is concluded that successful research in schools has to be planned carefully in collaboration with key members of staff, and justified as an educational activity. Providing speedy feedback was helpful to ensure schools benefited from the research and to keep them engaged with the project. © 2011 The Author(s). Children & Society © 2011 National Children's Bureau and Blackwell Publishing Limited [ABSTRACT FROM AUTHOR]

This paper explores religious adolescents' reported experiences of secondary schools. Fifty-four qualitative interviews were conducted in places of worship in three cities in England with Christians (n=46), Jews (n=38) and Muslims (n=15). Secondary schools of a religious and non-religious character were reported as not providing a suitable environment for religious observances, nor as a place to act and behave according to participants' religious principles. Religious adolescents reported prejudice and criticism of their beliefs or religious affiliations from their peers and sometimes from teachers. They also perceived their religious traditions to be distorted, inaccurately or unfairly represented in some lessons. The focus of this paper is the identity choices religious adolescents reported in response to these challenges. Three groups of identity choices are theorised and explored: religious identity seeking, religious identity declaration and religious identity masking. The findings are discussed in view of religious identity construction theory, good practice for teachers and also the potential concerns of faith communities. [ABSTRACT FROM AUTHOR]

This paper seeks to contribute to the growing band of constructionist approaches within the field of identity studies (Wetherell & Moharty, 2010). First, it will review the developments that have taken place since the emergence of these approaches in the 1980s, identifying a state of fragmentation into local discursive, political-moral, and psychosocial levels of analysis. Second, and in order to challenge this fragmentation, it will present a rhetorical psychological (Billig, 1987, 1999a) analysis of the classic exchange of public letters between Israeli historian of Judaism Gershom Scholem and American political theorist Hannah Arendt in the wake of the latter's book Eichmann in Jerusalem (Arendt, 1994a). The analysis will proceed from local discursive action, through political-moral frameworks, to the nature of the writers' investment in these constructions. It will show that while the participants' implicitly occasioning of extreme identity categories (such as the 'Jewish anti-Semite' and the totalitarian-style religious Zionist ideologue) is a function of apparently incommensurable political-moral discourses, the nature of investment into such constructions may be understood in a mutual commitment to the absolute inalienability of Jewishness. Third, therefore, the paper will conclude that, rather than constituting separate 'levels', local discursive action, political-moral intelligibilities, and psychosocial qualities are mutually constitutive of each other. It is only through recognizing their inter-dependent nature that the complexity of identity may properly be addressed. [ABSTRACT FROM AUTHOR]

For the first time since the voluntary census in 1851, a question on religion will be asked in the 2001 Census for England and Wales and for Scotland. The justification given in the White Paper is that the information will enhance output from the ethnicity question, especially for groups originating from the Indian subcontinent. The decision has attracted criticism on the grounds that religion is a private and sensitive matter not suitable for a census and that the information yielded by the question will be of limited or no value. This paper contends that a question on religion should be asked and presents the main arguments in favour. In addition to enabling ethnic minority subgroups to be identified, it will provide counts for groups like Muslims and Jews that are currently invisible in ethnicity classifications. Information on religions will meet government needs arising from the increasing involvement of faith communities as collaborators in urban regeneration and health improvement and statutory requirements relating to such matters as standing advisory councils on religious education and local authority obligations under the Children Act 1989. It will also provide an evidence base for facilitating the identification of discrimination on religious grounds. However, the utility of the category 'Christian' in the question for England and Wales-in contrast to the broad subdivisions of Christianity in the Scotland question-is questioned, given that for some ethnic groups 'Catholic' and 'Protestant' are important cultural markers of difference. These developments merit critical review by professionals and the wider society. [ABSTRACT FROM AUTHOR]

Even though the social work profession has been increasingly sensitized to the spiritual needs of those that they are working with, recent history has demonstrated that professionals lack the knowledge and skills needed for understanding those who are subscribing to strong religious beliefs. The research reported in this paper draws on a qualitative study that examined the perceived caregiving practice of parents from the Seventh-day Adventist faith community associated with the conservative Protestant sub-culture. Twenty-five participants aged 20-50 were invited to recall their experiences of being reared by practicing Adventist parents in the UK. An integrative phenomenological analysis yielded a number of themes that shed light on the relationship between religion and parenting. This paper will focus on the three key ideas that emerged: parenting was influenced by beliefs that parents held; a combination of warm and strict parenting was found with some evidence of stricter upbringing amongst black respondents; responses to parenting reported varied between acceptance and discomfort. The study gave valuable insight into individuals' experiences of a religious upbringing received within a secular environment. [ABSTRACT FROM AUTHOR]

The question of where to locate teaching about the relationships between science and religion has produced a long-running debate. Currently, science and religious education (RE) are statutory subjects in England and are taught in secondary schools by different teachers. This paper reports on an interview study in which 16 teachers gave their perceptions of their roles and responsibilities when teaching topics that bridge science and religion and the extent to which they collaborated with teachers in the other subject areas. We found that in this sample, teachers reported very little collaboration between the curriculum areas. Although the science curriculum makes no mention of religion, all the science teachers said that their approaches to such topics were affected by their recognition that some pupils held religious beliefs. All the RE teachers reported struggling to ensure students know of a range of views about how science and religion relate. The paper concludes with a discussion about implications for curriculum design and teacher training. [ABSTRACT FROM PUBLISHER]

Background South Asians in the United Kingdom are overrepresented on the organ transplant waiting list but underrepresented as organ donors. In this study, we surveyed South Asian opinion with regards to organ donation. Methods Voluntary completion of an anonymous survey was promoted amongst South Asians by both online and paper-based approaches. Logistic regression analysis was performed to assess independent predictors for organ donation approval. Results Five hundred and fifty-six survey responses were analyzed in this study. 68.4% of respondents agreed with organ donation but only 13.3% were registered organ donors. Muslims were less likely than Hindus or Sikhs to agree with organ donation (59.3% vs. 92.2% vs. 88.7%, p < 0.001) or be registered donors (5.0% vs. 40.3% vs. 25.8%, p < 0.001), respectively. Religious guidance was important for Muslims, but parental approval of greater importance for Hindus. On logistic regression analysis, variables independently associated with organ donation approval were; young age, independent living from parents, non-Muslims, awareness of organ donation shortages, family member on dialysis/registered donor, and more liberal degrees of religious belief (all p < 0.05). Conclusion South Asians in the United Kingdom are a heterogeneous group of different faiths, cultures, and values. We believe targeted strategies are required to raise awareness of organ donation amongst South Asians. [ABSTRACT FROM AUTHOR]

bash a. (2004) Journal of Clinical Nursing 13, 11–16 Spirituality: the emperor's new clothes? This paper explores the concept of ‘spirituality’ with reference to the Patients’ Charter that stipulates that a person's religious, spiritual and cultural needs should be respected at all times. The aim is to offer a critical analysis of what the word ‘spirituality’ may mean when used in the Patients’ Charter and to explore the implications of this for clinical practice. A critical discussion based on a literature review, examining in particular methodological presuppositions. The meaning of ‘spirituality’ in the Judaeo–Christian biblical traditions is explored. Some of the heuristic assumptions in contemporary research on ‘spirituality’ are examined. Philosophical (i.e. non-scientific) and scientific questions to do with ‘spirituality’ are disentangled. The paper concludes that: (i) ‘Spirituality’ is an elastic term not capable of universal definition as each person's spirituality is an individual matter for them and (ii) tools that are being developed for identifying a person's spirituality run the risk of making wrong presuppositions about what comprises spirituality. It is unlikely that tools can be developed that are widely applicable for identifying and assessing spirituality. [ABSTRACT FROM AUTHOR]

Taking as its starting point Carr's view that historical narrative reflects the preoccupations of the time in which it is written and Foucault's concept of consensual historical discourse as the outcome of a social struggle in which the victor suppresses or at least diminishes contrary versions of historical events in favour of their own, this paper traces and discusses the historical narrative of British nursing in the Crimean war and, in particular, three competing narratives that have arisen in the latter half of the 20th century and the first decade of the 21st. These are the established narrative surrounding Florence Nightingale, the new narrative surrounding Mary Seacole and an Irish narrative surrounding the role of the Sisters of Mercy. It is argued that the increased vehemence of the debate surrounding these narratives is representative of the changes that have taken place in British society. However, we also argue that the Irish narrative and its critique are reflective of deep‐rooted Anglo‐Protestant attitudes articulated by Nightingale and uncritically accepted by subsequent historians even in modern British historiography. [ABSTRACT FROM AUTHOR]

Objectives The aim of the paper was to describe the association of religion with HIV outcomes in newly diagnosed Africans living in London. Methods A survey of newly diagnosed HIV-positive Africans attending 15 HIV treatment centres across London was carried out between April 2004 and February 2006. Confidential self-completed questionnaires were used, linked to clinical records. Bivariate analyses were conducted to ascertain whether religious beliefs were associated with late diagnosis, antiretroviral therapy, and immunological and virological outcome 6 months post diagnosis. Results A total of 246 Black Africans were eligible and included in the analysis: 62.6% were women, and the median age was 34 years. The median CD4 count at diagnosis was 194 cells/ μL (range 0-1334 cells/ μL) and 75.6% presented late, as defined as a CD4 count < 350 cells/ μL. Most participants were religious: non- Roman Catholic Christians (55.7%), Roman Catholics (35.2%) and Muslims (6.1%). Only 1.2% stated that they did not have a religion. Participants who attended religious services at least monthly were more likely to believe that 'faith alone can cure HIV' than those who attended less frequently (37.7% vs. 15.0%; P = 0.002). A small proportion (5.2%) believed that taking antiretroviral therapy implied a lack of faith in God. Bivariate analysis found no relationship between religiousness (as measured using frequency of attendance at religious services and religious attitudes or beliefs) and late diagnosis, changes in CD4 count/viral load 6 months post diagnosis, or initiation of antiretroviral therapy. Conclusions Strong religious beliefs about faith and healing are unlikely to act as a barrier to accessing HIV testing or antiretroviral treatment for Black Africans living in London. [ABSTRACT FROM AUTHOR]

This paper examines the changing importance of translocal space to three generations of Greek Cypriot migrants in the United Kingdom. Focusing on a Greek Orthodox Church, the paper draws upon participant observations and interviews to examine how translocal space is given meaning by migrants and, in turn, how the meaning and use of translocal space is renegotiated and altered by later generations. Based on this evidence, we argue that translocal space strengthens community ties and offers a way of performing particular ideas of identity and culture. It provides social and cultural links to distant people and places through shared religious practices. Furthermore, an intergenerational perspectives allows us to understand how translocal places are reproduced, challenged, and changed by successive generations. In doing so, the paper advances our understanding of translocality, the different ways that translocal space is used by migrant generations, and the changing significance of places of worship to migrant identities. [ABSTRACT FROM AUTHOR]

SummaryIntroduction1Definitions of ethnic groups and demographics of minority ethnic groups in the UK○ 1.1 Definitions of 'ethnic groups' and 'ethnicity'○ 1.2 Demographics and characteristics of minority ethnic groups in the UK– Countries of origin– Age/sex distribution and life expectancy– Geographical distribution and size of household– Religious beliefs– Education and employment patternsKey points2Overview of the health profile and dietary habits of minority ethnic groups in the UK○ 2.1 Available surveys○ 2.2 Overview of the health profiles among adults from minority ethnic groups– Overall health– Cardiovascular disease (CVD)– Coronary heart disease (CHD)– Stroke– Type 2 diabetes– Obesity○ 2.3 Possible causes of increased disease risk among minority ethnic groups○ 2.4 Smoking, drinking and physical activity habits○ 2.5 Dietary habits and nutritional status○ 2.6 Overview of the health profiles and dietary and health behaviour patterns of children from minority ethnic groups– Overall health– Diet and health behaviour patterns○ 2.7 Gaps in data availabilityKey points3Factors affecting food choice– Income and socio‐economic status– Food availability and access– Awareness of healthy eating– Religious beliefs– Food beliefs– Time and cooking skills– Generation and genderKey points4Traditional diets of minority ethnic groups○ 4.1 Overview of traditional diets of minority ethic groups– South Asians– African‐Caribbeans– Chinese○ 4.2 Dietary acculturation○ 4.3 Nutritional composition of ethnic‐style cuisineKey points5Nutritional interventions and health promotion among minority ethnic groups○ 5.1 Effective nutritional interventions○ 5.2 Health promotion interventions to prevent problems associated with fasting○ 5.3 Priorities for nutritional interventions and health promotion○ 5.4 Using behaviour change models○ 5.5 Current community initiatives○ 5.6 Catering for institutionalised individuals○ 5.7 Recommendations for future research, policy and practiceKey points6Conclusion• Acknowledgements• References Summary: According to the latest census, non‐white minority ethnic groups made up 7.9% of the UK's population in 2001. The largest of these groups were South Asians, Black African‐Caribbeans and Chinese. Studies have shown that some minority ethnic groups are more likely to experience poorer health outcomes compared with the mainstream population. These include higher rates of cardiovascular disease (CVD), type 2 diabetes and obesity. The differences in health outcomes may reflect interactions between diet and other health behaviours, genetic predisposition and developmental programming, all of which vary across different groups. As is the case for the rest of the population, the dietary habits of minority ethnic groups are affected by a wide variety of factors, but acquiring a better understanding of these can help health professionals and educationalists to recognise the needs of these groups and help them to make healthier food choices. Unfortunately, to date, there have been few tailored, well‐designed and evaluated nutritional interventions in the UK targeting minority ethnic population groups. Further needs assessment and better evaluation of nutritional interventions have been recommended to enhance the understanding of the effectiveness of different approaches amongst minority ethnic groups. This briefing paper will provide an overview of the health profile, dietary habits and other health behaviours of the three largest non‐white minority ethnic groups in the UK, explore the factors affecting their food choices, provide a summary of their traditional diets and review the evidence base to identify the factors that support successful nutrition interventions in these groups. [ABSTRACT FROM AUTHOR]

This paper investigates the reception of Erasmus Darwin's The Economy of Vegetation, drawing on reviews, letters and poems by admirers to examine why the initial publication of this theologically ambiguous text was uncontroversial. Part of the explanation lies in the poem's perceived genre: the didactic nature poem, a traditionally religious form. A number of reviewers described the work in language that invokes a religious tradition of nature writing. However, this paper suggests that such a reading is difficult to sustain, given Darwin's portrayal of both human and natural processes in a way that continually undercuts the sublime aspects of creation. [ABSTRACT FROM AUTHOR]

The understanding and interpretation of the presumed "secularization" of Britain and other European nations is clouded by a lack of adequate information regarding the substance and timing of religious change. This paper represents the first systematic effort to collect and analyze existing survey data on religious belief in Britain from the late 1930s to the present. Overall, the results show an increase in general scepticism about the existence of God, the related erosion of dominant, traditional Christian beliefs, and the persistence of nontraditional beliefs. A theoretical perspective is needed that recognizes the often corrosive effects of modern life on the transmission of religious beliefs and the continued popularity of worldviews which presume a transcendent referent, however broadly defined.

One of the distinguishing features of religious life in Western Europe in recent decades has been the sharp increase in the proportion of people who identify as unaffiliated with any religious tradition (religious nones). Non‐affiliation entails a rejection of religious belonging, not the absence of all religious belief and practice; yet the determinants of religiosity among nones have not been fully explored. Drawing on data from the 1998–2018 ISSP surveys in four West European countries (France, Germany, Great Britain, and Sweden), I test the impact of childhood religious socialization on the religiosity of unaffiliated adults by comparing lifelong nones, who were never religiously affiliated, with disaffiliates, who were raised within a religious tradition and have since exited organized religious life. Disaffiliates are consistently more religious than lifelong nones due to religious residue from childhood, with greater residue found among those who were more religiously committed as children. Religious decline among the unaffiliated over time, combined with the increasing proportion of lifelong nones and second‐generation lifelong nones who lack even an inherited, minimal religious residue, suggest that secularization will gather momentum. [ABSTRACT FROM AUTHOR]

Background and aims: Self‐mutilation (self‐harm) is a phenomenon that is increasingly being seen in patients presenting in mental health services in the United Kingdom. This present study aimed to explore the lived experience of South Asian women raised in the United Kingdom and their perspective of 'Izzat', which refers to honour. Method: Semi‐structured interviews were conducted with 12 women of 'South Asian' heritage. Their accounts were analysed using interpretative phenomenological analysis (IPA). Findings and discussion: The findings suggest that the concept of Izzat and Asian cultural identity permeated the narratives of all the participants. The results position Izzat as central to cultural discord felt by the women and as a base for some of the discontent that led to self‐mutilating. The analysis revealed five over‐arching themes as the most common factors to self‐harm among South Asian women, which include: (1) The struggle to maintain cultural identity, (2) Experience of loss of control and trauma, (3) Focus on self‐mutilation as a distraction process, (4) Psychological angst as metacommunication of pain, and (5) Enactment of perceived deserved punishment. Our conclusions argue for the importance of understanding the complexity of cultural diversity, introjected cultural expectations, and its impact on the development of trauma and implications for clinical practice. Future research and practice should focus on exploring trauma‐informed methodologies and culturally sensitive approaches in working with those impacted by Izzat and the cultural responsibility of maintaining family honour. [ABSTRACT FROM AUTHOR]

Whilst there is increasing interest in spiritual and religious narratives in the field of family therapy, little has been written regarding how these constructs intersect in training and practice. This study explores the experiences of three Muslim community leaders who completed two years of systemic training as part of an innovative project in an inner‐city area. Semi‐structured interviews were analysed using interpretative phenomenological analysis (IPA), resulting in the emergence of three themes: (i) the self of the systemic practitioner, (ii) experience of systemic training and (iii) application in the community. Participants recognised that most systemic principles and interventions were complementary to religious constructs and could be applied in their community work. Being part of a Muslim cohort, the skilful management of cultural sensitivity by the instructors and opportunities for faith‐based perspectives to be appreciated and engaged with as part of the meaning‐making process all contributed to a positive learning experience. Practitioner pointsMuslim community leaders in this study recognised that most systemic principles and interventions were complementary to religious constructs and could be applied in their community work.Being part of a Muslim cohort, the skilful management of cultural sensitivity by the instructors and opportunities for faith community perspectives to be heard and articulated all contributed to a positive learning experience.They expressed a need for systemic training and knowledge to be disseminated to support community leaders and Imams as well as the communities they serve.Opportunities for the expression of the subjugated discourses held by faith‐based communities are required to help identify gaps in research and training that could lead to the establishment of service provisions that do not denigrate the core beliefs of these populations.The incorporation of faith community understandings of the self, family and society into systemic practice would enable institutions, trainers, supervisors and therapists to be more responsive to the needs of these communities, as well as identify opportunities for the co‐creation of knowledge. [ABSTRACT FROM AUTHOR]

The inclusion of a question on religion in the 2001 Census in the UK has renewed interest in the relationship between empirical measurement and the assessment of religious and racialised affiliation. The authors discuss the context of this current debate and introduce a collection of four papers which address these issues. Copyright © 2005 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]

A growing body of research stresses the importance of religion in understanding and addressing climate change. However, so far, little is known about the relationship between Muslim communities and climate change. Globally, Muslims constitute the second largest faith group, and there is a strong concentration of Muslims in regions that are particularly affected by global warming. This review synthesizes existing research about climate change and Muslim communities. It addresses (a) Islamic environmentalism, (b) Muslim perceptions of climate change, and (c) mitigation strategies of Muslim communities. The analysis shows that there is no uniform interpretation of climate change among Muslims. Based on their interpretations of Islam, Muslims have generated different approaches to climate change. A small section of Muslim environmentalists engages in public campaigning to raise greater concern about climate change, seeks to reduce carbon emissions through sociotechnological transition efforts, and disseminates proenvironmental interpretations of Islam. However, it remains unclear to what extent these activities generate broader changes in the daily activities of Muslim communities and organizations. Contributions to this research field are often theoretical and stress theological and normative aspects of Islam. Empirical studies have particularly addressed Indonesia and the United Kingdom, whereas knowledge about Muslim climate activism in other world regions is fragmented. Against this backdrop, there is a need for comparative studies that consider regional and religious differences among Muslims and address the role of Muslim environmentalism in climate change mitigation and adaptation at the international, national, and local scales. [ABSTRACT FROM AUTHOR]

This article investigates the extent to which parental values differ between social groups in the UK at the start of the twenty‐first century. The study of parental values is an important area of sociological enquiry that can inform scholarship from across the social sciences concerned with educational inequality and cultural variability in family life. We draw on data from the Millennium Cohort Study to show how parent's social class, religion, religiosity, race and ethnicity, and education are related to the qualities they would like their children to have. Our rank‐ordered regression models show that parents in service class occupations place significantly more importance on 'thinking for self' than 'obey parents' compared to those in routine manual occupations. We also show that although class matters, the relationship between education and parental values is particularly strong. Parenting values also differ by parental racial and ethnic background and by levels of religiosity. [ABSTRACT FROM AUTHOR]

Palliative care is routinely offered to humans in the United Kingdom, while euthanasia remains illegal. The converse is true for nonhuman animals (henceforth animals). Indeed, euthanasia is widely accepted as the appropriate course of action for "suffering" animals, and for those whose behaviors or suspected ill health are thought to pose a threat to others. This article details examples of nonhuman death at a multi-faith ashram whose members vehemently oppose all forms of killing on religious grounds. Through exploring their efforts in palliative care for animals, and their emphasis on natural death as a means of respecting the sanctity of life, the practical, emotional, and theoretical viability of caring for, instead of killing, other animals at the ends of their lives is considered. In the process, normative distinctions between different categories of animals, (including humans), and different approaches to end of life care (palliative care, euthanasia, natural death) are called into question. Indeed, paying mindful attention to the diverse ways in which individual animals are cared for as they die reveals the potential violence inherent in both palliative care leading to natural death, and euthanasia, blurring perceptions of good and bad death in both veterinary and human medicine. [ABSTRACT FROM AUTHOR]

Abstract: This essay traces the mutating place of the anglican bishops within the house of lords to explore revolutionary changes in the relationship between religion, parliament and political pressure from the late 17th to the 20th centuries. After the Restoration, the lords spiritual reoccupied a contested position in the upper chamber as representatives of the clerical estate of the realm. During the 18th century, they began to act as representatives of the church's lay and clerical members. In the 19th century, they made a strong target for thwarted reformers and nonconformist pressure groups which resented the privileged place of these appointed legislators. However, by the 20th century we can detect an inclusive role for the bishops as conduits of spiritual pressure and ecumenical concerns in a legislature which might otherwise neglect those anxieties. These contortions, then, exemplify changing patterns of parliamentary pressure and the place of religion in politics. The essay concludes that the bishops’ evolving role demonstrates the permeability of legislative deliberations, where clerical legislators might claim a role as channels for extraparliamentary pressure and under‐represented interests rather than the continuing supremacy of the state church. [ABSTRACT FROM AUTHOR]

Using data from a new question in the 2011 UK census, national identities across minority ethno-religious groups in England, Wales and Scotland are compared. The findings not only substantiate earlier work showing high levels of British identification among minority groups but also demonstrate that this does not extend to sub-state national identities. The extent of sub-state national identification varies between different minorities, but the nature of this variation also depends on the specific (sub-state) national context. The findings may be understood in relation to key biographical 'markers' of national identity. These markers help explain variations in sub-state national identities to a much greater extent than British identity, but their effect also varies across the different nations. The analysis demonstrates the importance of examining sub-state as well as state (British) identities and heeding differences in the ways in which these identities might be conceived and asserted across national borders within the same state. [ABSTRACT FROM AUTHOR]

This research lends insight into disabling discourses on South Asian families of children with disabilities. It explores immigrant Pakistani maternal understanding of their children's disability, uniquely through an educational perspective, highlighting maternal roles which schools must acknowledge to improve outcomes for children. The findings of this research, supported by a literature review, highlight various ideological threads shaping maternal understanding of disability and their children's schooling experiences. Data were collected through multiple case studies of immigrant Pakistani mothers of disabled children at Westchester School, incorporating semi-structured interviews and reviewing pupils' school files. After a process of open coding, the main themes emerging from interviews suggested maternal perceptions of disability evolved from a medicalised lens, onto identifying with structural barriers to children's progress, and a gendered lens. Both maternal perceptions and their professional interactions determined maternal accounts of their children's schooling experiences. This research highlights positive familial factors shaping maternal understanding of disability, supporting further studies into maternal advocacy and empowerment within UK special education. [ABSTRACT FROM AUTHOR]

For many family therapists, exploring religion and spirituality with clients can be challenging. Despite notable contributions to the systemic literature over the last 30 years, family therapy continues to tell the story that this is risky territory. In this article I share the personal and professional stories of a number of family therapists brought together in focus groups to discuss personal and professional beliefs and practices in relation to religion and spirituality. The range of perspectives and issues explored renders these encounters a rich resource for family therapists wishing to develop their practice. Connections are made between themes from the discussions and the literature, and ideas proposed to support the development of positive dialogue between family therapists across the faith/secular spectrum. [ABSTRACT FROM AUTHOR]

Previous studies have reported equivocal findings concerning the impact of wearing a hijab, or Islamic head- and body-cover, on Muslim women's body image. Here, we sought to examine that impact using a larger sample of Muslim women than has been relied upon and a wider range of body image measures. A total of 587 British Muslim women completed a battery of scales assessing their frequency and conservativeness of hijab use, body image variables, attitudes towards the media and beauty ideals, importance of appearance, and religiosity. Preliminary results indicated that 218 women never used the hijab and 369 women used some form of the hijab at least rarely. Controlling for religiosity, women who wore the hijab had more positive body image, lower internalization of media messages about beauty standards, and placed less importance on appearance than women who did not wear the hijab. Among women who wore the hijab, hijab use significantly predicted weight discrepancy and body appreciation over and above religiosity. These results are discussed in terms of the possible protective impact among British Muslim women of wearing the hijab. [ABSTRACT FROM AUTHOR]

Background Attitudes to the inclusion of people with intellectual disabilities (IDs) have been studied extensively, yet evidence on public awareness about ID and stigma is limited. The relationship between attitudes, knowledge and stigma associated with ID is poorly understood. The present study examined these factors and the relationships between them in the context of a multicultural society. Method UK residents of working age ( n = 1002) were presented with a diagnostically unlabelled vignette of someone with a mild ID. They were asked to label the difficulties presented and to complete measures of social distance and attitudes to the inclusion of people with IDs. Results While attitudes to the inclusion of people with IDs were relatively positive overall, social contact was viewed with ambivalence. Inclusion attitudes and social distance were only moderately correlated. Across the whole sample 28% recognised typical symptoms of mild ID. Recognition of ID was associated with lower stigma and more positive attitudes than attribution of the difficulties presented to other causes. White Westerners showed increased knowledge, lower stigma and favoured inclusion more than participants from ethnic minorities. Among the latter group, Asians showed lower stigma and attitudes more in line with inclusion policies than participants of Black African/Caribbean backgrounds. Once a host of contextual factors were considered jointly, only contact was consistently associated with the variables measured. Conclusions Stigma associated with ID is of concern across all ethnic groups, although it appears to be increased among the public from ethnic minorities. Given that contact and awareness are associated with reduced stigma, they should be considered as prime foci for efforts to tackle ID stigma. The current findings serve as baseline for attempts to increase public awareness and tackle stigma. [ABSTRACT FROM AUTHOR]

Proposals to legalise same-sex marriage have provoked one of the most high-profile and controversial political debates in recent years. The plans, being introduced by the governments at Westminster and Holyrood, have divided political and public opinion and have attracted widespread opposition from religious groups. However, while religious attitudes to homosexuality are shaped by theological concerns, religious justifications have been largely absent from the case against same-sex marriage. Instead, religious groups have presented their arguments in secular terms centred on tradition, social utility, democratic values and the threat to religious rights and freedoms. This particular framing of the issue reflects processes of secularisation, a growing use of identity politics and the composition of religious groups themselves. [ABSTRACT FROM AUTHOR]

Background Ethnicity is a consistent correlate of obesity; however, little is known about the perceptions and beliefs that may influence engagement with obesity prevention programmes among ethnic minority children. Barriers to (and facilitators of) healthy lifestyles were examined in the qualitative arm of the London ( UK) Di Et and Active Living ( DEAL) study. Methods Children aged 8-13 years and their parents, from diverse ethnic groups, were recruited through schools and through places of worship. Thirteen focus group sessions were held with 70 children ( n = 39 girls) and eight focus groups and five interviews with 43 parents ( n = 34 mothers). Results Across ethnic groups, dislike of school meals, lack of knowledge of physical activity guidelines for children and negativity towards physical education at school among girls, potentially hindered healthy living. Issues relating to families' wider neighbourhoods (e.g. fast food outlets; lack of safety) illustrated child and parental concerns that environments could thwart intentions for healthy eating and activity. By contrast, there was general awareness of key dietary messages and an emphasis on dietary variety and balance. For ethnic minorities, places of worship were key focal points for social support. Discourse around the retention of traditional practices, family roles and responsibilities, and religion highlighted both potential facilitators (e.g. the importance of family meals) and barriers (reliance on convenience stores for traditional foods). Socio-economic circumstances intersected with key themes, within and between ethnic groups. Conclusions Several barriers to (and facilitators of) healthy lifestyles were common across ethnic groups. Diversity of cultural frameworks not only were more nuanced, but also shaped lifestyles for minority children. [ABSTRACT FROM AUTHOR]

In September 1938, the World Union of Freethinkers held a conference in London. Fascistant Protestants and many Catholic intellectuals and clerics called the event the 'Godless Congress,' and they viewed it as a part of a communist attack on Christianity in Britain and wanted it to be banned. Mainstream Protestants were also provoked by the conference, but most believed that the congress provided Christianity with an opportunity to re-assert itself. These varied but substantial reactions show that many Christians were ready and able to defend publicly their Christian faith against what they saw as atheistic communism. [ABSTRACT FROM AUTHOR]

ABSTRACT Most organized religions have indicated a level of support for organ donation including the diagnosis of death by the brain criterion. Organ donation is seen as a gift of love and fits within a communitarian ethos that most religions embrace. The acceptance of the determination of death by the brain criterion, where it has been explained, is reconciled with religious views of soul and body by using a notion of integration. Because the soul may be seen as that which integrates the human body, in the absence of any other signs of human functioning, loss of integration is considered to be an indication that soul and body have separated. To some extent this view would seem to be informed by an Aristotelian notion of the soul, but it fits well enough with religious notions of the person continuing after death. There have been several developments internationally that indicate that the acceptance of so-called 'brain death' by organized religions has been challenged by new developments including the acceptance of a lesser standard than loss of all brain function and a rejection by the US President's Council on Bioethics of the notion of loss of integration as an explanation of death by the brain criterion. [ABSTRACT FROM AUTHOR]

Achterberg and colleagues conclude there is in train a significant change toward deprivatization in Europe. In the late 1990s Christians were more pro public religion in countries where they were least numerous and in the Netherlands in particular there had been an increasing difference in attitudes between believers and nonbelievers over 25 years. Examining more recent survey data on British attitudes (1998 and 2008), we find a firm consensus among the nonreligious against religion having a high public profile, while Christians are more likely to object to antireligion sentiment and people belonging to non-Christian religions are more likely to support public religion. Nonreligious people appear to be no more hostile now than in the late 1990s, and where there has been a decrease in sympathy for public religion it is among religious groups. [ABSTRACT FROM AUTHOR]

Karen Harvey and Alexandra Shepard have asserted, most research into the history of masculinity has concentrated on dominant groups, while more work is needed on the range of codes of behaviour available to other men. Arguably, no aspect of seventeenth-century Quaker behaviour ran more contrary to dominant norms than the insistence on pacifism and rejection of violence. This article considers Friends' pacifism and its relation to masculinity, including its implications for local society, showing how it related to Quaker rejections of domestic violence and to the violent masculinity of the alehouse. However, non-violent forms of control were used to uphold patriarchal norms and to control women and those whose behaviour was considered to be inappropriate. Developing the insights of the social scientist Kenneth Boulding and philosopher Steve Smith, this article explores how Quaker practices of exclusion and ostracism can be seen as highly effective forms of coercion, even if they did not involve physical force, and in doing so highlight how seventeenth- and twentieth-century interpretations of pacifism differ. Quaker identity and discipline were maintained in strikingly effective ways which often mirrored patriarchal norms, and indeed Friends' self-perception is shown to have been highly controlled in order to maintain a collective reputation for sobriety, honesty and restraint. [ABSTRACT FROM AUTHOR]

Objectives: The use of religious/spiritual coping strategies may be particularly prevalent when dealing with the stress of a cancer diagnosis. There has, however, been very little research conducted on this topic outside the USA. Existing measures of coping largely ignore the complexity of religious/spiritual coping and its potential to be adaptive as well as maladaptive. The aim of this study was to examine the prevalence of various religious coping strategies in a UK cancer sample. Method: A longitudinal design assessed religious coping strategies in patients newly diagnosed with breast cancer at the time of surgery and at 3 and 12 months post surgery. We recruited 202 patients of which, at 12 months, 160 remained. A non-religious coping measure was included for comparison. Results: The use of religious coping strategies was overall common; up to 73% of patients used positive religious coping to some degree at surgery and up to 53% experienced various religious/spiritual struggles. The use of some religious coping strategies showed differing patterns of change across time while others remained stable. Conclusion: Using religious/spiritual resources in the coping process during the early stages of breast cancer appears common in the UK. Patients may benefit from having their spiritual needs addressed as experiencing some form of religious/spiritual struggle may serve as a barrier to illness adjustment. Health-care professionals should also be aware that some religious coping strategies may be more prevalent at different times during the first year of illness. Copyright © 2010 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]

Much attention has been paid to the introduction of Citizenship Education in 2002 as a curriculum subject for schools in England and Wales. However, schools have a much wider role in educating children for citizenship through the informal curriculum and everyday socio-spatial practices. This article draws attention to the issue of 'religious citizenship' as an important area of study for geographers, through a focus on a particular space: an English multi-faith community primary school. The model of religious citizenship that was provided and promoted by the school is considered, with reference to the way in which religious minorities were recognised and accommodated. Through this analysis, the significance of procedural liberalism is highlighted, particularly the way in which the concept of neutrality may inadvertently privilege certain groups over others. The multi-scalar nature of the issues in question are also shown through reference to particular constructions of the nation and national identity, along with the significance of everyday micro-spaces for the contestation and negotiation of religious citizenship. [ABSTRACT FROM AUTHOR]

That the Church of England was an active and public supporter of homosexual law reform during the long debate on the issue in England between 1957 and 1967 is reasonably well known. It released reports and documents justifying and arguing for decriminalisation, and its bishops in the House of Lords were among those voting in favour in 1965. In this article, relying upon archival materials that have been only rarely used, I demonstrate that the Church's support went much deeper than is often assumed. Beginning in 1952, a process of theological reconsideration and behind the scenes lobbying lead by a relatively small group of thinkers made the Church an initiator in the reform process. Relying upon Rochon's notion of a “critical community,” I offer a description and explanation for the Church's role. [ABSTRACT FROM AUTHOR]

The debate over the 2008 Human Fertilisation and Embryology Bill marks the latest in a series of conflicts between secularism and religion in the public sphere. The failure of religiously motivated campaigners to alter the Bill's most substantive and controversial provisions, however, should not be seen as a victory for a homogeneous secular camp. Although campaigners motivated by religious belief were almost universally opposed to the Bill, secular campaigners reflected a more varied mix of opinion. Moreover, the degree of organisation and mobilisation shown by the religious lobby during the course of the debate, are a sign that attempts to secure a greater role for religion in the public sphere are likely to remain a prominent feature of British political life. [ABSTRACT FROM AUTHOR]

This article discusses contemporary spiritualities, focusing in particular on the recent growth of practices attending to “mind, body, and sprit” and centered on the goal of “holistic well-being.” We argue that the growing popularity of such “holistic spirituality” since the 1980s can be greatly illuminated by reference to Charles Taylor's account of the expressive mode of modern selfhood. Taylor's account is limited, however, by its inability to explain why women are disproportionately active within the sphere of holistic spirituality. By paying closer attention to gender, we seek to refine Taylor's approach and to advance our understanding of contemporary spirituality. Drawing on findings from two qualitative studies of holistic spirituality and health carried out in the United Kingdom, this article offers an analysis of what the “subjective turn” may mean for women. We argue that holistic spiritualities align with traditional spheres and representations of femininity, while simultaneously supporting and encouraging a move away from selfless to expressive selfhood. By endorsing and sanctioning “living life for others” and “living life for oneself,” holistic spiritualities offer a way of negotiating dilemmas of selfhood that face many women — and some men—in late modern contexts. [ABSTRACT FROM AUTHOR]

Over 40,000 people are now living with diagnosed HIV in the UK. There is, however, uncertainty about how people with HIV use religion or spirituality to cope with their infection. Adopting a modified grounded theory approach, we analysed individual and group interviews with the people most affected by HIV in the UK: black African heterosexual men and women and gay men (mostly white). For the majority of black African heterosexual men and women in our study, religion was extremely important. We found that gay men in the study were less religious than black Africans, although many were spiritual in some way. Black African individuals constructed their spiritual narratives as largely Christian or collective, while gay men described more individualistic or ‘New Age’ approaches. We developed a six-level heuristic device to examine the ways in which prayer and meditation were deployed in narratives to modulate subjective wellbeing. These were: (i) creating a dialogue with an absent counsellor; (ii) constructing a compassionate ‘life scheme’; (iii) interrupting rumination; (iv) establishing mindfulness; (v) promoting positive thinking, and (vi) getting results. That people with HIV report specific subjective benefits from prayer or meditation presents a challenge to secular healthcare professionals and sociologists. [ABSTRACT FROM AUTHOR]

The author reflects on the findings of the authors David Graham and Stanley Waterman concerning the underenumeration of Jews in the 2001 Census of Population in Great Britain. He stress that areas with the highest record of Jewish population comprise to have the large number of people who did not indicate their religion. He argues that the question on ethnicity which focuses on religion has contributed towards the case of Jewish underenumeration.

Background. Generic health-related quality of life (QoL) instruments have not routinely assessed spirituality, religion, and personal beliefs (SRPB) in their measurement. This research addresses the perceived importance of 18 facets (dimensions) of SRPB, for example, inner peace, to QoL that are not specific to a religion, but address the experience of having this belief, in relation to health. Method. Adult focus groups were structured according to beliefs from UK surveys. Quotas targeted gender and health status. Nine focus groups (N = 55, age 51, 47% male) contained sick and well people who were religious, Christians, Buddhists, Quakers (50.1%), agnostic (27.4%), or atheist (21.8%) participants. Results. Qualitative and quantitative analysis showed considerable variability in the importance attributed to some concepts, although spiritual strength, meaning in life and inner peace were relevant to all groups. Spiritual strength (4.42), the meaning of life (4.09), wholeness/integration (4.06), and inner peace (4.02) were most important. Divine love, freedom to practice beliefs, and attachment/detachment were less relevant, conceptually confusing or had religious bias; atheists rated them as unimportant and as less important (p < :04) than agnostics or religious people. Conclusions. SRPB is relevant to health-related QoL and consensually important facets should be included in generic health care assessments. Their inclusion permits a more holistic assessment and improves the case for a biopsychosociospiritual model of health. [ABSTRACT FROM AUTHOR]

Addresses the response of Great Britain and France to the prospect of integrating their Islamic minorities and their approach to groups within their borders. Complications of the process of homogenization, differentiation and emerging identities of minorities; Role of religion in shaping the European identity; History of Europe's opposition and continued hostility toward Islam; Emphasis of Islam on women's role in society; Development of the educational system of European countries.

Maclaren j. (2004) Journal of Advanced Nursing 45(5), 457–464 A kaleidoscope of understandings: spiritual nursing in a multi-faith society Spirituality is an increasingly discussed topic in nursing. In some parts of the UK there is a policy requirement to establish policies of spiritual health care which are appropriate to a multi-cultural society. In the nursing literature, spirituality is discussed from religious and secular perspectives which seem impossible to reconcile into a coherent philosophy. To discuss the relationship of spirituality to nursing and to suggest how we can think about spirituality as nurses working in a society of many faiths and cultures. Spirituality can be thought of in relation to individual patients and nurses. It also has significance for the profession of nursing and for health care as a whole. The difficulty of defining spirituality is discussed, and it is suggested that a definition of ‘spiritual nursing’ may be more achievable. Different concepts of spirituality are compared, including religious and secular spirituality. The relationship between religion and spirituality is seen as potentially problematic, with some religions denying the existence of secular spirituality. Secular spirituality and New Age movements are non-religious but spiritually influential phenomena. The problem for nursing is how to reconcile the immense variety of approaches to spirituality. The concept of spirituality as a meta-narrative is considered, and a postmodern appreciation of pluralism is employed as a way of embracing different spiritual realities. Spiritual nursing can be an opportunity for nurses to enlarge their understanding of the human condition rather than a narrowly defined concept to be applied within a model of practice. [ABSTRACT FROM AUTHOR]

The neosecularization thesis, which combines the "secularization" and "postsecularization" paradigms, argues that religion is in a constant state of transformation (thus persistence). It also argues that the examination of "secularization" needs to be conducted on three levels: macro, meso, and micro. Drawing from a quantitative and qualitative study involving 565 nonheterosexual Christians in the United Kingdom, this article aims to lend credence to the neosecularization thesis, focusing on the micro, or individual, level only. This article highlights the lack of influence and impact of religious authority structures on the respondents' views of sexuality and spirituality. Data also demonstrated that, in the construction of the respondents' identity and Christian faith, as well as the fashioning of Christian living, religious authority structures were considered the least significant factor, compared to the respondents' employment of human reason and biblical understanding, within the framework of lived experiences. On the whole, data suggested that the self, rather than religious authority structures, steers the respondents' journeys of spirituality and sexuality. This is evidence of the impact of the "detraditionalization" process on the late modern religious landscape, where the basis of religious faith and practice is primarily predicted on the self, rather than traditions and structures. [ABSTRACT FROM AUTHOR]

Objective . To compare the psychological adjustment of grandmothers from nuclear and extended families within British Hindu communities, and to investigate the influence of cultural identity. Design . Interviews were carried out with Hindu grandmothers, mothers and granddaughters living in both nuclear and extended families. Setting . The sample was drawn from the total population of Asian Hindu girls aged between 13 and 17 years at four comprehensive schools in the London Borough of Redbridge. Participants . The final sample consisted of 36 and 34 sets of individuals in extended and nuclear families, respectively. Measures . Questionnaire measures were obtained of the following variables: cultural integrity, traditionalism, religious participation, ethnic identity, anxiety, depression, self-esteem. Results . Grandmothers were better adjusted in extended families than in nuclear families. This adjustment was in part mediated by the level of traditional belief within the family. Elders whose granddaughters had an exclusively ‘Indian’ or ‘Hindu’ ethnic identity were better adjusted than those whose granddaughters included a ‘British’ ethnic identity. Conclusions . This study confirmed findings from earlier studies that grandmothers in extended families were significantly better adjusted in comparison to those from nuclear families. Ethnic identity of the adolescent, independent of its salience and commitment to the adolescent, had a significant relationship to the grandmother's mental health. Copyright © 2000 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]