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Statutory requirements for compulsory Relationships and Sexuality Education (RSE) in the UK is generating concern among many religious communities and reigniting debates about the purpose of School Based Sexuality Education (SBSE). Among the communities voicing their dissent are members of the British Islamic community. Quranic scripture deems obligatory the teaching and learning about all aspects relevant to human sexuality, however, religion, and in particular Islam, is widely viewed as hostile to sexuality education. Whilst Muslim objection to 'progressive' agendas in SBSE (i.e., same-sex relations, gender fluidity, pleasure and desire) is generating much attention, equal attention to understanding the Islamic theological, philosophical and epistemological underpinnings of these views, is less frequently sought. The purpose of this paper is to foreground Islamic responses to some of the 'progressive' topics featuring in RSE and SBSE more broadly. Using British printed media sources and Critical Discourse Analysis, this paper aims to make sense of British Muslim parents' objections to 'progressive' sexuality education. A more concerted focus on Islamic underpinnings of these views is imperative to alleviate negative responses to Muslim positions on this subject as well as inform the ongoing dilemma of finding ways in which religious diversity be addressed in SBSE.

This paper documents the findings of an ESRC-funded project about religion in the context of the international global shipping industry, with particular focus on the work of port chaplains. We describe the physical, emotional, spiritual and financial risks involved in port chaplaincy work, and the way this form of religious employment is distinctly gendered. But the risks and challenges of port chaplaincy are considered alongside its intrinsic rewards and potential for professional fulfilment, most especially through the traffic of material goods and the sharing of hospitality that enable relationships between chaplains and seafarers. Our work contributes to the scholarly field of workplace chaplaincy by providing an empirical case study of port chaplains who typically operate as 'lone workers' as they minister to seafarers whose labours are so vital to the global economy. We consider the fact that lone workers can be vulnerable to exclusion from effective management practices which otherwise assume face-to-face interaction.

Activist research that conducts social investigation and analysis can be the key first step in organising at the grassroots and movement building. This paper critically analyses two research reports titled 'The Foreign Exchange of Hate' (Sabrang/Coalition against Genocide 2002) and 'In Bad Faith' (Awaaz South Asia Watch 2004) produced by progressive activists situated in progressive mobilisations in the North American and British South Asian diasporas. This research was amongst the earliest to systematically investigate and expose the transnational networks and activities of Hindu nationalism. Drawing on the scholarship of Aziz Choudry, I discuss key influences, goals, impacts and costs of these activist research projects. The analysis offer situated insights into the relationship between activist research and movement-building in the context of collective resistance to Hindu nationalism in Eurocentric, liberal multicultural societies.

Aims The literature review aimed to identify the barriers the Punjabi and/or Sikh community have in accessing support for alcohol addiction. Method A systematic review of the literature was undertaken of four scholarly databases, Google Scholar and grey literature on UK-based research conducted after 1980 into alcohol addiction in the Punjabi and/or Sikh community. Fourteen papers met the inclusion criteria outlined in the paper and were included in the review. Results Ten main barriers to accessing support were found; stigma, religion, lack of understanding of addiction, over reliance on a medical model of treatment and disregard of therapy, cultural implications of being a member of the Punjabi and/or Sikh community and the addiction community, gender and generational differences and a lack of government commitment to alcohol support for BME communities with a lack of culturally specific services. Conclusion Despite the many barriers explored, the role of stigma remained a powerful theme throughout often underpinning other barriers. A key recommendation across many papers was the need for culturally sensitive support services. Several areas for future research were identified. [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]

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]

Livestreaming and filming death rites and funeral ceremonies to enable remote engagement proliferated rapidly during the COVID-19 pandemic, and many expect these options to remain prevalent going forward. This paper draws on interviews with a diverse UK sample of 68 bereaved people, funeral directors, officiants and celebrants. It illustrates how, and explains why, people's experiences and evaluations of hybrid funerals can vary. In a context when in-person gatherings were limited, hybridisation played a valuable role in enabling more people to engage with funerals. However, virtual attendance was often considered less satisfying than in-person attendance because it did not enable people to participate well in the funeral activities that mattered to them or to participate with others as they would in person. Scope for participation was partly contingent on the functionality and use made of technology, including whether and which steps were taken to facilitate engagement and a sense of connection for those joining online. People's evaluations of hybrid funerals could also reflect their relationships to the deceased and their frames of reference – for example, whether they were comparing virtual attendance to attending in person, or to being unable to attend at all, or to an overwhelmingly large funeral. [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 low fertility settings, religious people tend to have larger families than non-religious people. One way religious individuals may achieve larger relative family sizes is through support from their families. In this paper, we investigate the relationships between religiosity, kin contact, allomaternal investment from relatives, and fertility in two high income low fertility settings: the United Kingdom and the United States. Data for this pre-registered research come from an online survey of 609 women living in the US and 919 women living in the UK, recruited through Prolific, who answered questions about their religious practices, childbirth histories, social networks, and allomaternal networks. We find that, compared with less religious peers, more religious women: 1) have more geographically diffuse kin networks (particularly in the UK) but have social networks that are equally kin-dense; 2) receive more allomaternal support from kin beyond their partner, particularly help with household tasks, though the countries differ in the exhibited relationship between religiosity and partner support; and 3) have higher fertility in both countries. We do not find strong evidence for a mediating role of allomaternal support on the relationship between religiosity and fertility. Our study highlights important variation in the relationship between religion and fertility across two high income low fertility countries and raises new questions about the role that religion plays in allomaternal support networks in these settings. [ABSTRACT FROM AUTHOR]

This article addresses the life and educational thinking of Victor Lytton, second Earl of Lytton, who not only involved himself in a wide number of social causes but was instrumental in contributing to the development of progressive education in the early decades of the twentieth century. This he did through his work with the New Ideals in Education conferences but also as he became embroiled with Homer Lane and the Little Commonwealth. Lytton also write a number of books that developed a new theory of education. Drawing upon the archives held at Knebworth House, the paper seeks to explore Lytton's life and thought both by exploring his involvement with various causes but also by a close textual reading of his unique educational philosophy, which appeared as a combination of Christ and Freud. By so doing it seeks to reintegrate Lytton as a significant figure in the progressive educational tradition. [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]

The balanced affect model of psychological well-being conceptualises positive and negative affect as two separate continua and well-being as the function of these two entities. The COVID-19 pandemic lasted over two years in the United Kingdom and initially caused widespread declines in mental health and well-being. This paper tests whether such declines continued or stabilised as the pandemic lockdowns persisted. The psychological well-being of a religiously committed sample was assessed by perceived changes in affect balance (a function of negative and positive affect) using The Index of Affect Balance Change (TIBACh) from the first to the third COVID-19 lockdowns in the Church of England. The 2020 sample in the first lockdown comprised 792 stipendiary parochial clergy and 2,815 laity who were not in licensed ministry in the Church of England. A repeat survey in the third lockdown in England in 2021 collected responses from 401 equivalent clergy and 1027 equivalent laity. Both clergy and lay people showed increased proportions reporting lower positive affect and increased proportions reporting higher negative affect in the second survey, suggesting psychological well-being had continued to deteriorate as lockdowns persisted. [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]

Tensions between religious freedoms and lesbian, gay, bisexual, trans and queer (LGBTQ) rights have evolved from debates about sinful deviance to competing equality claims. There is a growing debate, originally in the US, but emerging in the UK, about whether religious social workers, particularly those holding fundamentalist Christian beliefs, can deliver affirmative, anti-oppressive services to LGBTQ people. This is important because over two-fifths of social workers identify as Christian and almost a quarter of UK charities, including those running community and residential care services for older people, are religious organisations. These concerns have been highlighted in a recent judicial review involving a social work student, Felix Ngole, who was expelled by the University of Sheffield for making homophobic comments on his Facebook page. The Court of Appeal ruled the University's decision was procedurally flawed and had conflated religious prejudice with discrimination. This paper considers 70 online responses to a Community Care article written by Ngole, which highlight divided opinions within the social work profession. It critically interrogates, within regulatory contexts, whether it is possible to be both deeply opposed to LGBTQ people's lives and yet work affirmatively and anti-oppressively with them. An urgent research agenda is proposed. [ABSTRACT FROM AUTHOR]

In July 2021 Heidi Crowter took the UK Secretary of State for Health and Social Care to court with the aim of challenging the aspects of the Abortion Act that in her view discriminate against people with Down's Syndrome. The case ignited the civic debate on disability, law and public ethics, re-exposing the shaky grounds and inherent contradictions of human rights discourse and legislation and revealing the acute dangers of utilitarian logic that sustains the status quo. In this paper I argue that if we are to safeguard the dignity and rights of those among us who might not satisfy the utilitarian criteria of "worthiness of existence", the values that underlie human rights legislation need to be firmly situated in the realm of the absolute and the unconditional. This is an area where religious ethics can offer invaluable contribution. The transcendental grounding of faith-based morality endows the notion of human dignity with universality that is not conditional on any "worldly" category of worth (the concept of "ability" being one such category). Also, it provides a radical and counter-cultural redefinition of the notion of what it means to be a "contributor" to the social sphere, a redefinition that does not exclude those among us living with a disability. [ABSTRACT FROM AUTHOR]

This paper considers how three jurisdictions, Canada, the United States and the United Kingdom, have sought to reconcile freedom of religion with equality rights, particularly in the commercial context, and particularly in relation to sexual orientation. The recent decisions of the United Kingdom Supreme Court and United States Supreme Court form the backdrop for that discussion. It is argued that the former made piecemeal, and misleading, use of American case law, and a fuller consideration of that jurisdiction's position was warranted, and would have led to a different view of the recent American decision. It argues that the United Kingdom Supreme Court was in error in viewing a message on a cake ordered from a baker as an example of the baker's expression, leading it to an incorrect conclusion at odds with statutory mandates in the commercial sphere around refusals of service. Both high court decisions risk undermining progress on the equality front. [ABSTRACT FROM AUTHOR]

The purpose of the study is to investigate the diversity in the laws and regulations and the cultural milieu in which corporations operate in the UK and Pakistan which led to the differences and similarities in CSR practices. This research aims to evaluate and compare the incorporation of term, definition, influence of religion, role of civil societies, governmental actions, spending, reporting, national strategies, visibility, spectrum, transparency, financial aspects, sustainable activities, awards culture and educational programs, legal and regulatory frameworks of CSR practices in two regions of the world namely the British isle, and Pakistan. This qualitative study is conducted through comparative research analysis. The study results revealed that CSR activities coupled with similarities and differences are shifting from philanthropy to sustainability, the CSR movement in most of the nations is yet to gain the mainstream acceptance as it enjoys in the developed countries. [ABSTRACT FROM AUTHOR]

The article focuses on evaluating the quality of reporting in palliative and end-of-life care intervention studies regarding social characteristics like socioeconomic position, race, religion, and main language of participants. Topics include the findings that a significant proportion of studies do not report these characteristics adequately, with a tendency to use broad categories that may not capture the diversity of participants, hindering efforts to address inequalities in palliative care.

Muslims constitute the largest, fastest growing religious minority in the UK. Globally, nurses are legally, morally and ethically obliged to provide non-discriminatory, person-centred, culturally sensitive care. This obligation includes supporting people with their religious needs where appropriate, but there is evidence this is not always happening, particularly for Muslims in mental health care. This paper reviewed primary research to address the question: Can mental healthcare for Muslims be person-centred without consideration of religious identity? Narrative synthesis and concurrent analysis. Searches were conducted post 2000 in MEDLINE, CINAHL, SAGE, PsychINFO and ASA with terms: 'Muslim', 'Islam* ', 'mental health', 'nurs* ', 'person-cent* ', 'religio* '. Narrative data were analysed for commonalities and themes. Seven studies of sufficient quality were analysed. Unconscious religious bias was the overarching theme linking the findings that healthcare staff felt ill-prepared and lacked necessary knowledge and experience to work with diverse patient groups. Unconscious racial bias contributed to limited cultural/ religious competence in treatment and care. Religious identity is core for Muslim patients, so this group may not be receiving the person-centred care they deserve. Nurses need cultural and religious competence to deliver person-centred, holistic care to diverse patient populations, yet the importance of religious practice can be overlooked by staff, with harmful consequences for patient's mental and spiritual welfare. This paper introduces a welcome pack that could help staff support the religious observance of those Muslim patients/service-users wishing to practice their faith during their stay in health services. [ABSTRACT FROM AUTHOR]

This study explores the religious and spiritual aspects of eating disorder recovery and the role of social media in the context of a third sector community-based recovery group in the UK. Four online focus groups explored participant perspectives (17 participants in total) using thematic analysis. The qualitative findings highlight that relational support from God is important in eating disorder recovery and coping, although this can be challenged by spiritual struggles and tensions. Relational support from people is also relevant where it offers a place to share different experiences together giving a sense of community belonging. Social media was also found to be important in relation to eating disorders, either providing a community of support or exacerbating existing issues. This study suggests that the role of religion and social media should be acknowledged where it is important for that individual in relation to eating disorder recovery. [ABSTRACT FROM AUTHOR]

This commentary provides a response to the rejoinder by Paal et al. (Journal of Religion and Health. https://doi.org/10.1007/s10943-022-01726-y, 2023), regarding the research of Otaiku (Journal of Religion and Health. https://doi.org/10.1007/s10943-022-01603-8, 2022) "Religiosity and risk of Parkinson's disease in England and the USA." After providing a brief overview of Otaiku's work, the commentary then addresses each of Paal et al.'s arguments. While agreeing that more research needs to be undertaken, this commentary concludes that Otaiku's research findings are well founded, suggesting that greater religiosity may lower the risk of PD. [ABSTRACT FROM AUTHOR]

Most professionally-qualifying youth work programmes in the UK are secular programmes in mainstream universities. Current UK National Occupational Standards require youth workers to 'Explore the concept of values and beliefs with young people'. Faith organisations form the largest sector of the UK youth work field and all youth workers need to be equipped to work inclusively with diverse communities. This research explored, through a semi-structured survey sent to programme leaders, the coverage of religion, faith and spirituality in youth work training courses in England. We found tensions in how religion, faith and spirituality are incorporated into programmes and how programme leaders think youth workers should engage with it in their practice. Where explicit content on religion, faith and spirituality is incorporated into training programmes, it tends to focus on controversial issues such as radicalisation. The survey revealed a lack of consensus across programme leaders as to how the NOS relating to values and beliefs should be interpreted and whether their graduates are being sufficiently equipped to work with diverse religious communities. The research exposes a need for more explicit recognition of the place of religion, faith and spirituality in youth work and in the curricula of secular training programmes. [ABSTRACT FROM AUTHOR]

Lesbian, gay, bisexual, trans and/or queer (LGBTQ) people experience profound health and social care inequalities. Research suggests that staff with negative attitudes towards LGBTQ people, are more likely to hold strong, traditional, religious beliefs. This article reports on a single case study with a newly qualified UK nurse who has since left the National Health Service. This is based on a single interview taken from a larger dataset derived from a funded scoping research study exploring religious freedoms, sexual orientation and gender identity rights in older age care spaces. The interviewee described a toxic nursing culture on a hospital ward for older people. She recounted various incidents involving homophobic and transphobic practice and LGBTQ microaggressions which reportedly impacted the quality of nursing care. The findings are considered in relation to standards for anti-oppressive practice in nursing care, and how nursing students and staff can be supported in addressing practice relating to equality and diversity issues, specifically LGBTQ issues. They confirm the direct significance of addressing the needs and circumstances of LGBTQ people in nursing curricula and ongoing professional practice, and the need to further research, evaluate and progress translation of learning into improved quality care for diverse populations. [ABSTRACT FROM AUTHOR]

Background: Previous research has examined the role of parental religious belief in offspring mental health, but has revealed inconsistent results, and suffered from a number of limitations. The aim of this study is to examine the prospective relationship between maternal religiosity and offspring mental health and psychosocial outcomes. Methods: We used latent classes of religious belief (Highly religious, Moderately religious, Agnostic, Atheist) in mothers from the Avon Longitudinal Study of Parents and Children from 1990, and examined their association with parent-reported mental health outcomes and self-reported psychosocial outcomes in their children at age 7–8 (n = 6079 for mental health outcomes and n = 5235 for psychosocial outcomes). We used inverse probability weighted multivariable logistic regression analysis adjusted for maternal mental health, adverse childhood experience, and socioeconomic variables. Results: There was evidence for a greater risk of internalising problems among the offspring of the Highly religious and Moderately religious classes [e.g. for depression; OR 1.40. 95% CI (1.07–1.85), OR 1.48, 95% CI (1.17–1.87)], and greater risk of externalising problems in the offspring of the Atheist class [e.g. for ADHD; OR 1.41, 95% CI (1.08–1.85)], compared to the offspring of the Agnostic class. Conclusions: These novel findings provide evidence associations between maternal religiosity and offspring mental health differ when examined using a person-centred approach, compared to the previously used variable-centred approaches. Our findings also suggest that differences may exist in the relationship between religious (non)belief and mental health variables when comparing the UK and US. [ABSTRACT FROM AUTHOR]

Older lesbian, gay, bisexual, trans and queer (LGBTQ) people are concerned that their needs will not be recognised, understood or met in older age care spaces. Some are especially worried about care provided by religious care organisations and/or staff with negative beliefs about LGBTQ people and their lives. While these issues have been raised at the margins of previous research, there has not, until now, been a study which has focussed upon them. This article reports on a recent UK preliminary scoping consultation research project, which explored older LGBTQ people's views about possible care from religious organisations and/or carers. The findings highlight four key fears about: 1) inferior care quality; 2) a lack of affirmative, anti-oppressive care; 3) religious-based prejudice and discrimination; 4) religious conversion attempts. Each theme is considered in relation to social justice, i.e., equality of resources, recognition, representation, and relationality. The need for open dialogue and debate is highlighted and a research agenda is proposed. There is an urgent need to understand what happens in the delivery of care to LGBTQ people by religious care organisations and/or staff, place the concerns identified here in their proper context and determine the appropriate responses. [ABSTRACT FROM AUTHOR]

Background: Despite being a core domain of palliative care, primary data on spiritual and existential concerns has rarely been collected among children with life-limiting and life-threatening conditions and their families. Existing evidence has tended to focus on the religious aspects among children with cancer. Aim: To identify the spiritual needs of children with life-limiting and life-threatening conditions. Design: Cross-sectional semi-structured, qualitative interview study with children, families and health and social care professionals. Verbatim transcripts were analysed using Framework analysis Setting/participants: Purposively sampled children with life-limiting and life-threatening conditions, their parents and siblings, health and social care professionals recruited from six hospitals and three children's hospices in the UK, and commissioners of paediatric palliative care services recruited through networks and a national charity. Results: One hundred six participants were interviewed: 26 children (5–17 years), 53 family members (parents/carers of children 0–17 years and siblings (5–17 years)), 27 professionals (health and social care professionals and commissioners of paediatric palliative care). Themes included: living life to the fullest, meaning of life and leaving a legacy, uncertainty about the future, determination to survive, accepting or fighting the future and role of religion. Children as young as 5 years old identified needs or concerns in the spiritual domain of care. Conclusions: Addressing spiritual concerns is essential to providing child- and family-centred palliative care. Eliciting spiritual concerns may enable health and social care professionals to identify the things that can support and enhance a meaningful life and legacy for children and their families. [ABSTRACT FROM AUTHOR]

This study examines the cultural, social, and religious contexts of African-Caribbean women ageing without children. Drawing on in-depth biographical interviews with ten African-Caribbean women, the study aimed to develop insight into the experiences of women who were growing older without children. Thematic analysis highlighted the implications of early socialization and the complex intersections between childlessness, cultural and religious identity, and gender. The findings suggest that culture and religious beliefs were key factors in shaping the women's earlier socialization and views on family life, children, gender and marriage. However, there was variation in the extent to which some women's earlier socialization was retained into adulthood. Some women let go of earlier beliefs and practices, whereas others chose to keep the ones that they felt were important to them, which often influenced their decisions, choices and pathways regarding having children. [ABSTRACT FROM AUTHOR]

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]

As the COVID-19 pandemic hit, Orthodox Christians globally reacted to the possibility of contagion and risk in dialogue with theological positions about materials, their own long history which includes surviving previous pandemics and plagues, governmental and civil expectations and edicts, and pious – but often unofficial – understandings about protection and the sacrality of religious artefacts and the space of the temple. This article draws upon primary ethnographic research amongst Orthodox Christians in the UK, Serbia, Greece and Russia, as well as news articles about and primary ecclesiastical documents from Orthodox Churches more widely, to highlight commonalities and divergences in Orthodox Christian responses to the pandemic. Examining both the theological basis, and socio-political differences, this article considers how the Orthodox theology of apophaticism and relationality impacts wider discourses of contagion (both positive and negative), and consequently compliance with public health initiatives. Comparison across diverse Orthodox settings suggests that Orthodox Christians are concerned with the neighbour – both in terms of who may be watching (and reporting) them, and who may fall sick because of them. [ABSTRACT FROM AUTHOR]

Psychological wellbeing was assessed by affect balance (a function of negative and positive affect) during the third UK Covid-19 lockdown in 2021 among 1,847 clergy and laity in the Church of England. Wellbeing was lower among people with a general tendency toward neuroticism, among those with an Epimethean (SJ) psychological temperament, and among clergy, but higher among older people and Evangelicals. Differences in these findings from the first UK lockdown are discussed. Negative and positive affect were correlated with slightly different sets of predictor variables, in line with balanced affect theory. The mitigating effects of relevant support were evident for both clergy and lay people. Changes in the key sources of support from the first lockdown were evident, with church-based support for clergy appearing to be more effective in promoting wellbeing in the third lockdown. [ABSTRACT FROM AUTHOR]

Background: Evidence on inequalities in mental health in lesbian, gay, and bisexual people arises primarily from non-random samples. Aims: To use a probability sample to study change in mental health inequalities between two survey points, 7 years apart; the contribution of minority stress; and whether associations vary by age, gender, childhood sexual abuse, and religious identification. Methods: We analysed data from 10 443 people, in two English population-based surveys (2007 and 2014), on common mental disorder (CMD), hazardous alcohol use, and illicit drug use. Multivariable models were adjusted for age, gender, and economic factors, adding interaction terms for survey year, age, gender, childhood sexual abuse, and religious identification. We explored bullying and discrimination as mediators. Results: Inequalities in risks of CMD or substance misuse were unchanged between 2007 and 2014. Compared to heterosexuals, bisexual, and lesbian/gay people were more likely to have CMD, particularly bisexual people [adjusted odds ratio (AOR) = 2.86; 95% CI 1.83–4.46], and to report alcohol misuse and illicit drug use. When adjusted for bullying, odds of CMD remained elevated only for bisexual people (AOR = 3.21; 95% CI 1.64–6.30), whilst odds of alcohol and drug misuse were unchanged. When adjusted for discrimination, odds of CMD and alcohol misuse remained elevated only for bisexual people (AOR = 2.91; 95% CI 1.80–4.72; and AOR = 1.63; 95% CI 1.03–2.57 respectively), whilst odds of illicit drug use remained unchanged. There were no interactions with age, gender, childhood sexual abuse, or religious identification. Conclusions: Mental health inequalities in non-heterosexuals have not narrowed, despite increasing societal acceptance. Bullying and discrimination may help explain the elevated rate of CMD in lesbian women and gay men but not in bisexual people. [ABSTRACT FROM AUTHOR]

People of South Asian (SA) origin have a higher prevalence of dementia compared with the United Kingdom (UK) population as a whole. Little is known about how family carers of SA origin perceive dementia, manage access to dementia services, and how plans and preparations are made for end‐of‐life for loved ones with dementia. This qualitative study aimed to explore the experiences of carers of people with dementia of SA origin, living in the UK. Through semi‐structured interviews, the perspective of caregivers of a person with dementia was explored from point of diagnosis to end‐of‐life preparation. Sixteen caregivers participated in face‐to‐face interviews. Four key themes are presented (i) lacking awareness at the start; (ii) living with the challenges of dementia; (iii) preparing for end‐of‐life; (iv) preferences for burial. Carers described difficulties in making sense of early symptoms and the behaviour changes they observed amongst their relatives with dementia. They described the tensions in trying to follow their religious and cultural identities of honouring the dignity and choices of the person with dementia. This study reports on the perspectives of SA carers of people with dementia, particularly exploring the end‐of‐life preparation and wishes of people with dementia in the UK. Family carers may benefit from accessing more culturally sensitive support when dementia is diagnosed, including such support when receiving formal day‐to‐day care. Importantly the findings suggest that planning and preparing to provide end‐of‐life for people with dementia should recognise and respect family and cultural contexts and religious beliefs. [ABSTRACT FROM AUTHOR]

Religious faith, despite being a protected characteristic under UK law, is under-studied in higher education. In this article, I answer the call for studies that demonstrate the difference that religious adherence can make to the student experience of higher education instruction and assessment. In my qualitative study, I used ideas from ethnomethodology, FOUCAULT's archaeological work, academic literacies, and the Wittgensteinian perspective of WINCH to characterise the meeting of religious faith and sociological constructionism as a discursive problem occasioned by a born-again Christian student. I show how this discursive problem was described after it had been solved, pragmatically if not academically, in the student's writing. The solution comprised an interdiscursive technique of presenting faith-inspired ideas without pressing them into the service of an argument structure. My analysis of materials demonstrates a series of considerations that would not be relevant to non-religious students. [ABSTRACT FROM AUTHOR]

This article examines the influence of ethnicity on sporting men's attitudes towards homosexuality. We employed Herek's Attitudes Towards Lesbians and Gay Men, Revised Version (ATLG-R) scale to collect data with British undergraduate sports students, as well as interview data with the players of an English Premier League (EPL) football academy, to show that black and minority ethnic (BME) men espouse more conservative attitudes towards homosexuality than their White counterparts. This, we theorize, is attributable to multiple factors, such as socialization into a fundamentalist version of Christianity by family, and the influence of immigration from countries where attitudes towards homosexuality remain more conservative in comparison to the UK. In documenting these findings, this research is consistent with other studies which document higher rates of intolerance among groups of BME men. [ABSTRACT FROM AUTHOR]

The COVID-19 pandemic has had, and continues to have, a significant effect on individuals worldwide, and it is clear that minority communities including the Sikh community have been particularly affected by the virus. The current study assessed the impact of the pandemic in a sample of 44 British Sikhs across 11 virtual focus groups. Three main themes emerged including making meaningful connections, struggling to adjust and the organisation of gurdware (Sikh places of worship) in coping with the COVID-19 pandemic. Findings highlight that faith may promote collective action for collective healing especially during mass trauma, with specific insight into what this may entail for the Sikh community. [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]

Paganism is a term applied to a number of nature religions based on traditional indigenous practices. Paganism is practiced through rituals designed to facilitate a flow state that allows practitioners to use magic to achieve their aims. Since the introduction of Wicca to mainstream society in the 1950s, many other Pagan traditions have developed. Similarly, the number of people identifying as Pagan has also increased; in 2011, the number of people identifying as Pagan in the U.K. census reached 80,153. Despite this growth, Paganism is a topic that is underresearched in Psychology. This article uses Ryff's theory of psychological well-being as a frame-work through which to explore the ways in which Paganism may be particularly conducive to eudemonic well-being as a result of the flow experiences inherent in its practice. This theory posits six key dimensions of eudaimonia: personal growth, self-acceptance, positive relation with others, autonomy, environmental mastery, and purpose in life. The ways in which each of these dimensions is elicited through Paganism is elucidated. [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]

A significant proportion of young British Muslims identify themselves by religious identity rather than ethnicity however very few mental health studies have focused on this cohort. To explore whether young British Muslims' knowledge, awareness and perceptions of mental illness differ to their non-Muslim peers. Population based survey of second generation Muslims (n = 83) and non-Muslims (n = 76) aged 18–35. Anonymised 38-item questionnaire on mental health attitudes, perceptions and help seeking behaviours. Muslims were less likely to correctly identify symptoms of mental illness compared to their non-Muslim peers. Stigma and awareness remains a major issue. A third of Muslims would consider stopping medication on advice of a religious leader. Nearly half of Muslims were more likely to attend a dedicated ethnic/religious mental health service. British Muslim views and attitudes of mental health differ from their non-Muslim counterparts. Services should ensure they are religiously sensitive. [ABSTRACT FROM AUTHOR]

Mainstream development discourse and practice often marginalise the significance of 'religion' and 'faith' for international development and humanitarianism. However, recent geopolitical events have prompted attitudinal and epistemological developments, with religion and faith considered an almost obligatory agenda for development scholarship. Despite current celebrations, scant attention is paid to the paramount role of religion for faith-based development actors such as African diaspora individuals and communities. Using focus group discussions, this article examines how the religious-faith identities of UK Nigerians specifically, shape their meanings for and engagement in international development. I reveal that Nigerian remittances and non-monetary contributions and services to their heritage country are constituted within moral (and cultural) obligations, justifications and values that are distinctly 'religious'. So too, that Nigerians largely construe international development as a demonstrable 'practice' of their faith-based identities. Consequently, I call for a (re)theorisation of development to subsume transnational Afro-religious diasporic performativity. While focused on Nigerians, these findings are nonetheless relevant for wider UK-based African diaspora. [ABSTRACT FROM AUTHOR]

Excavations at Brandon House, Southwark, uncovered a fragment of Roman pottery with a graffito identified as the Chi-Rho symbol, only the second example to be found in London. This note describes the find itself and its context, presents an overview of similar finds from Roman Britain and offers a glimpse into the significance of the sherd as evidence for Christianity in Roman Britain and its place in the dynamic religious landscape of Roman Southwark. [ABSTRACT FROM AUTHOR]

Radicalisation and extremist violence are of increasing concern internationally. The unconventional, decentralised, and transnational nature of modern terrorism involves an active process of radicalisation requiring national security responses to reflect findings from recent empirical research. This study aims to identify factors that relate to extremist attitudes and potential vulnerability to radicalisation in order to inform preventative action. A cross-sectional survey was conducted of a representative population sample of men and women aged 18–45 of Muslim heritage recruited by quota sampling in two English cities. Logistic regressions were performed on a seven-item dichotomised measure based on our previously developed scale of 'sympathy for terrorist acts'. Scores representing 'non-condemnation of these acts' were deemed to represent risk for radicalisation. Thirteen respondents had a positive score on the sympathy for terrorism measure (2.4%), 39 scored zero (6.41%) and the remainder (91.4%) had a negative score representing condemnation of terrorist acts. There was a significant association between sympathy for terrorism and belonging to the local or global Muslim community, anxiety, and support for the use of defensive violence. Gender, religious identity, country of birth, belief in Sharia law, the importance of religion in life, and mosque attendance were all not associated with sympathy for terrorism. The results contribute to an understanding of the radicalisation process and have potential value in developing preventative public health interventions. [ABSTRACT FROM AUTHOR]