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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]

Rationale, aims, and objectives: There is a general lack of awareness and understanding of dementia within ethnic minority groups in the United Kingdom. There is also a dearth of research involving ethnic minority caregivers about reducing barriers to accessing services and optimizing engagements with religiously tailored interventions. This paper reports findings from a qualitative study that examined the barriers to health care service use in the Bangladeshi community living in the United Kingdom. Methods: The research draws on findings from a doctoral level research study on understanding dementia among the Bangladeshi community in England. The data for the doctoral research were gathered in two ways: (a) focus group discussions and (b) semi‐structured interviews. All data were audio‐recorded and analysed using thematic analysis. NVivo software was used to aid transcribing, coding, and interpretation of emergent themes. Results: The data showed that there were some barriers experienced by participants due to their religious and cultural beliefs and practices with other barriers related to the complexity of the UK health care system. Gender‐based caregiving also appeared to interfere with religious ideologies while religiously appropriate health care services were deemed of great importance for successfully accessing those services. Conclusions: The findings provide an understanding of the experiences of the Bangladeshi community when seeking to access mainstream UK health care services and may help to provide useful directions for future research. [ABSTRACT FROM AUTHOR]

Rationale, aims and objectives: Although Bangladeshis are three times more likely to be carers than White British, Bangladeshi family carers are the most deprived, neglected, and effectively a hidden group in the United Kingdom.1 There is a paucity of research within the Bangladeshi community that is capable of explaining and predicting the experiences and concerns of Bangladeshi family carers providing care for their relatives with dementia. The purpose of this study is to explore the perspectives of Bangladeshi family carers' knowledge and day‐to‐day experiences living in England. Methods: This is a qualitative study involving semistructured face‐to‐face interviews with six Bangladeshi family carers living in London and Portsmouth. Interviews were recorded with the consent and transcribed verbatim. Data were managed by using NVivo software, and thematic analysis was performed. Results: This paper explores that most carers have a lack of knowledge and awareness of the symptoms of dementia. The results of this study are in contrast to previous studies, where South Asian carers perceived dementia as being possessed by evil spirits or God's punishment for previous life's sins; this study reveals that Bangladeshi family carers believed dementia was a medical condition. Unlike earlier South Asian studies, however, all family carers in this study also believed that there was no stigma attached to dementia. Conclusions: Further research is warranted to investigate the religious beliefs, familism, and interpersonal motives as theoretical perspectives to explain how Bangladeshi family carers negotiate and construct their caregiving roles for their relatives with dementia. [ABSTRACT FROM AUTHOR]

Despite ultra-Orthodoxy being the fastest growing component of the British Jewish community (and Jewry worldwide), it has received little academic coverage by geographers. This paper provides an in-depth examination of a community of ultra-Orthodox Jews in Broughton Park, Manchester. It maps out the residential concentration of these Jews and, using in-depth qualitative interviews, discusses the construction of socio-spatial boundaries that are used to define and mark out ‘them’ from ‘us’. Through this the paper contributes to wider geographic discussions about identity, segregation and religion. It shows how the power of religion to define people's beliefs and everyday practices remains, for certain groups, extremely strong. [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]

This paper contains a sociocultural analysis of school sport experiences of Muslim girls in two countries with different gender policies in physical education (PE) classes: England and Denmark. In Denmark, PE lessons take place in co-educative classes, in England schools are more diverse, with predominantly co-educational but also single-sex and faith schools offering different learning contexts. Two case studies from Denmark and England are used to explore the experiences of migrant Muslim girls in these different settings. A social constructionist approach to gender underpins the interpretation of stakeholders' voices on the inclusion of Muslim girls and the analysis of PE discourses in these countries. Findings illustrate similarities and differences at the interface of cultural diversity, political rhetoric of inclusion and realities of sport experiences for Muslim girls in both countries. Complex influences on PE experiences include gender stereotypes, cultural and religious orientations and practices, as well as actions and expectations of parents, communities and coaches/teachers. The studies provide insights into the ways participants managed their identities as Muslim girls in different sport environments to enable participation and retention of their cultural identities. Highlighted throughout the paper are the ways in which school sport policy and practice, providers and gatekeepers, can include or exclude groups, in this case Muslim girls. Too often coaches and teachers are unaware of crucial facts about their learners, not only in terms of their physical development and capabilities but also in terms of their cultural needs. Mistakes in creating conducive learning environments leave young people to negotiate a way to participate or refrain from participation. [ABSTRACT FROM AUTHOR]

Within the wider context of interest in the relationships between faith and the state, this paper focuses on the case of state-funded faith schools in England and how opposition to them has been mobilised and negotiated. Discussion focuses specifically on the role of community cohesion policy - a policy adopted to combat social and ethnic division after 2001 - and the contested parameters of this policy when introduced to monitor schools. Analysis suggests that faith school providers were able to interpret the policy in ways that challenged government articulations and reworked dominant meanings, revealing the political and spatial instabilities of the policy. However, our analysis suggests that these challenges to state meanings were less successful in shaping mechanisms to monitor admissions practices in faith schools - producing some unanticipated entanglements of state and religious authority with implications for the shaping of communal religious life. These findings both add to the wider critical policy analysis of community cohesion policy and contribute to debates about the role of religion in the public sphere. [ABSTRACT FROM AUTHOR]

Abstinence from alcohol is a way of life for many American evangelicals, with rates of abstention running at over 70% among some Pentecostal denominations. This paper examines the religious beliefs that, historically, have supported teetotalism. The most notable of these is Christian perfection, a doctrine that originated in 18th-century England, that was then radicalized in America in the early 19th century. Abstinence from alcohol is highest among denominations that make Christian perfection the cornerstone of their teachings, and lowest among those that discount human agency. The paper also argues that 19th-century American evangelicals were by no means committed uniformly to temperance as a way of life, and that this was especially true of the various Methodist churches. [ABSTRACT FROM AUTHOR]

In recent years, there has been increased interest in the role of religion in the reform of nursing during the mid-nineteenth century. However, less is known about how ‘party’ disputes between evangelicals and followers of the ‘Oxford Movement’ may have affected nursing. This study examines a proposal to create a nursing association for the Diocese of Lichfield in 1864, which leads to a public dispute concerning the ‘ecclesiastical’ nature of the organisation. Leading evangelicals in Derby campaigned against the idea of nurses belonging to a ‘sisterhood’. This resulted in two rival organisations being created in 1865. This paper reports upon the nature and origins of the dispute within the diocese, unsuccessful attempts to draw Florence Nightingale into the dispute and the relative success of the two institutions. The results of this research indicate that the importance of context and of place must be recognised when studying the history of nursing. This research is based mainly, upon newspaper reports, correspondence and miscellaneous sources, including biographies as there are few surviving records from the two organisations under scrutiny. [ABSTRACT FROM AUTHOR]

Although intercultural couples are increasingly the norm there is a paucity of systemic literature on working with interfaith couples and families. This paper, based on composite case examples, attempts to address this gap. I use two examples of couples where one partner is South Asian Muslim, to illustrate four inter-related themes that emerged in the process of the work. The themes were: therapists' positioning, the importance of the wider socio-political context, honour, shame and gendered beliefs, and the family life cycle. I also highlight how embodied and non-verbal representational systemic techniques can be used when working with interfaith couples to access domains of relationality, which may be inaccessible to exclusively verbal strategies. [ABSTRACT FROM AUTHOR]

Background Amid concern about the reach and inclusivity of parenting interventions, attempts have been made to culturally adapt programmes for specific ethnic or linguistic groups. This paper describes a novel approach of the religious adaptation of a parenting programme, namely the Family Links Islamic Values course. Methods A small-scale qualitative process evaluation was conducted on one Family Links Islamic Values course for Muslim fathers in the South of England in order to describe the intervention as implemented and its theory of change, as well as the acceptability of the programme to the participants. The data consisted of 13 semi-structured interviews (10 with parents and three with staff), 25 h of observation and reading of programme manuals. Results A logic model is presented to describe the theoretical basis of the intervention. The programme was highly acceptable to fathers who valued the integration of religious teachings and were generally very positive about their experience of attending the course. Post-course interviews with both fathers and mothers mentioned some positive changes in fathers as a result of their attendance. Conclusions It is important to be responsive to the needs of some British Muslims for religiously credible interventions. This small-scale process evaluation needs to be followed by a robust evaluation of programme outcomes for parents and children. [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]

The 2001 Census in England and Wales asked a question on religion for the first time since 1851. This paper takes an empirically rich look at the process that led to the reintroduction of this question into the Census. Drawing on official documents and interviews with key figures in the process, it discusses the extent to which minority groups were able to influence the form and content of the census. The conclusion reached is that in terms of the official consultation process, the faith communities did not present a strong enough case for the inclusion of a question on religion. The intervention of political factors, however, was the key to its success, and religion is now part of the statistical picture of England and Wales. Copyright © 2005 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]

The notion of stigma and its influence on the understanding of dementia has commonly been recognized as a great challenge to seeking healthcare services for South Asians in England. The aim of this commentary is to examine how Muslims view, understand and tackle dementia stigma in the context of revivalist Islam, especially among Bangladeshi Muslims within their British communities. This article reflects on the interrelationship between dementia and revivalist Islam among Bangladeshi family caregivers and addresses the question of how revivalist Islam is a significant source of understanding dementia and tackling stigma. Bangladeshi caregivers show a practical attitude toward dementia which is generally acknowledged as a medical symptom, and for which family caregivers voluntarily seek healthcare support. This piece highlights underlying principles of caregivers religious beliefs in the acceptance of dementia as a disease, and in help‐seeking which is influenced by Qur'anic verses and Prophetic traditions. Bangladeshi caregivers' religious beliefs intertwine with their knowledge, perception, and attitudes toward caregiving for their relatives with dementia. Revivalist Islam offers family caregivers an opportunity to explore their inner wisdom through the challenging journey of caregiving for their family members with dementia. [ABSTRACT FROM AUTHOR]

During the 1980s Conservative governments instituted programs that were intended to use religion to achieve Conservative goals. An example is the reform of religious education in the English state schools undertaken by the Thatcher government. This paper reports on the expectations regarding religious education by several influential groups: Thatcherites, religious education specialists, and religious leaders. The conclusion is that the reform of religious education is not likely to advance Conservative policies. [ABSTRACT FROM AUTHOR]

Sex education presents a major dilemma for state‐minority relations, reflecting a conflict between basic rights to education and religious freedom. In this comparative ethnography of informal sex education among ultra‐Orthodox Jews (Haredim) in Israel and England, we frame the critical difference between "age‐appropriate" and "life‐stage" (marriage and childbirth) models of sex education. Conceptualizing these competing approaches as disputes over "knowledge responsibility," we call for more context‐specific understandings of how educational responsibilities are envisioned in increasingly diverse populations. [ABSTRACT FROM AUTHOR]

Rationale, aims, and objectives: The article looks at how, during consultations, pregnant women identified as presenting an increased risk of giving birth to a child with an impairment, and practitioners in the field of prenatal diagnosis, decide whether or not to accept the risk of a miscarriage and proceed with a diagnostic examination. Methods: We conducted 63 observations of consultations in France and 22 in England. Participants were women for whom an elevated risk of abnormality had been identified and the practitioners involved in their care. Our analytical approach consisted in suspending the normative concepts of nondirectiveness and autonomy, and in drawing on Goffman's (1974) notion of "frame" to take account of the experiential and structural aspects that the protagonists bring into the (inter)actions. Results: We identified four frames: medico‐scientific expertise, medical authority, religious authority, and compassion. Observation of the ways in which the frames intertwine during consultations revealed configurations that facilitate or hinder the fluidity of the interactions and the decision‐making process. The medico‐scientific expertise frame, imposed by the guidelines, heavily dominated our observations, but frequently caused distress and misunderstanding. Temporary or sustained use of the compassion and/or medical authority frames could help to repair the discussion and create the conditions that enable women/couples to reach a decision. Variations in configuration highlighted the differences between practitioners in the two countries. Conclusions: Combining frames allows protagonists to exert reflective abilities and to maintain/restore interactions. The frame analysis promotes a vision of autonomy that is sociological, relational, and processual. The frames are anchored in different structural conditions in England and France. [ABSTRACT FROM AUTHOR]

Despite the many high‐profile Black child deaths in England, race as a factor remains a largely underexplored factor of serious case reviews (SCRs). Evidence from analysis of SCRs indicates that race receives limited attention, or is virtually absent. Given that the main function of SCRs is to provide opportunities for learning lessons to improve practice, the way in which issues of race and culture may influence child protection processes for Black children is therefore of critical importance. In this article, we employ content analysis to examine the extent that race and cultural factors are considered in SCRs involving Black children. It is argued that race is often an important factor influencing Black children's experiences of abuse and neglect, as well as their encounters in the child protection system. This article therefore poses two key questions: (a) What questions are asked about race, ethnicity, and culture in SCRs concerning Black children? (b) How did the SCRs extract lessons to be learnt for improving practice to safeguard Black children? By extending the analysis of race and ethnicity in SCRs, this article furthers our understandings of the needs of Black children in the child protection system. [ABSTRACT FROM AUTHOR]

Little is known about whether and how children combine categories of race, ethnicity, language and religion in multicultural settings where more than one of these dimensions is salient. Ethnographic data from a multicultural London primary school found that children usually organised multiple categories congruently (e.g. 'If you're Indian you are Sikh'), despite strong opposition from teachers. This congruent organisation may originate in an undifferentiated experience of categories in the family and/or represent the best 'fit' with a local population in which categories were correlated. Children used congruent organisation to infer peers' group membership, which may amplify intergroup contrasts. [ABSTRACT FROM AUTHOR]

ABSTRACT This article examines how British Muslim gay men may safeguard membership in the religious group, which can be threatened as a result of self-identifying as gay. Twenty British Pakistani Muslim gay men were interviewed. Data were analyze using an interpretative phenomenological analysis through the heuristic lens of identity process theory. The following themes are discussed: (i) 'gay identity casting doubt upon one's Muslim-ness'; (ii) 'Ramadan: a symbolic opportunity to be a 'true Muslim''; and (iii) 'accepting 'Muslim views' and religious authenticity'. Data suggest that threatened Muslim identity can lead to hyper-affiliation to the religious in-group, which is achieved through a multitude of substrategies. Practical implications are discussed. Copyright © 2013 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]

ABSTRACT Sikhs constitute a high proportion of the ethnic minority population in Britain. Yet, social psychologists have largely neglected this demographically important religious group, leaving much of the theorising to anthropologists and sociologists. The present study explores how a group of British-born Sikhs understood and defined their Sikh identities, focussing upon strategies for safeguarding the continuity and distinctiveness of this identity. Ten individuals were interviewed. Informed by identity process theory, the transcripts were subjected to thematic analysis. Three superordinate themes are reported, namely (i) 'Freedom and gender equality': the 'essence' of Sikh identity; (ii) Continuing the legacy of the Gurus; and (iii) Maintaining group continuity and distinctiveness in a threatening social context. Theoretical and practical implications of the research are discussed, particularly in relation to intergroup relations. Copyright © 2012 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]

The article discusses the apocalyptic beliefs of the nineteenth-century English Oratorian and devotional writer, Frederick Faber, though initially providing a context among earlier and contemporary English Catholic apocalyptic writers. It proceeds, by means of a consideration of Faber's conscious de-secularisation of language, to give an account of his identification of the elements of a transvalued contemporary popular concept of modernity as the signs of apocalyptic crisis. The article as a whole is intended to provide an aid to the perception and understanding of a pervasive apocalypticism in nineteenth-century English-speaking Catholicism. [ABSTRACT FROM AUTHOR]

This study investigates discriminatory peer aggression among primary school aged children as a function of minority status (based on nationality, ethnicity, religion) of the target and the relative proportions of minority and majority children in the school. Participants were 925 8- to 12-year-olds attending schools in Britain. Children of minority status were no more likely than children of majority background to experience peer aggression in general. However, minority children were more likely to experience being the victims of discriminatory aggression. Two contrasting predictions were tested: that discriminatory aggression would be more likely when the minority group was relatively small in number or, alternatively, that as the proportions of children of minority backgrounds increased across schools, discriminatory aggression would be greater. The latter hypothesis was supported. Findings also revealed that in schools with a lower minority presence, discriminatory aggression experienced by majority children was significantly lower than that reported by minority children. When the school minority rate exceeded 81%, discriminatory aggression was more commonly experienced among majority children than among minority children. Copyright © 2011 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]

ABSTRACT In this article, I introduce the idea of 'ambient faith' in an effort to clarify the stakes in long-standing debates about public and private religion. I take as my starting point the increasingly common recognition that conceptual distinctions between publicity and privacy are difficult to maintain in the first place and that they are, in any case, always relative. The idea of 'ambient faith,' which I connect to work on the turn to a materialist semiotics, can serve as both a critique of and supplement to the ideas of 'public' and 'private' religion. Introducing ambience-the sense of ambience-allows one to raise important questions about the processes through which faith comes to the foreground or stays in the background-the extent to which faith, in other words, goes public or stays private. I use my research on a Christian organization in England, the Bible Society of England and Wales, to illuminate these points, discussing the society's campaign in 2006 to bring angels to Swindon and its promotion of Bible reading in coffee shops. I also consider Brian Eno's music and recent advertising trends for additional insights into the notion of 'ambience.'[ Christianity, secularism, semiotics, public religion, England] [ABSTRACT FROM AUTHOR]

Cross-sectional research has shown that frequency of self-disclosure to outgroup members mediates the positive relationship between intergroup friendship and outgroup attitudes. The current research investigated the relationship between self-disclosure and attitudes in more depth. New undergraduate students were asked to nominate an ingroup or outgroup friend and then report the intimacy of their disclosures to them, their anxiety and attitudes towards a series of social groups, in the first week of the semester and 6 weeks later. Intimacy of disclosure predicted more positive attitudes towards outgroups over time, but this association was only found among participants who nominated an outgroup friend. In the ingroup friend condition, a negative association was found. These associations were mediated by general intergroup anxiety. These relationships highlight the importance of integrating theories of interpersonal and intergroup relations when investigating intergroup contact. Copyright © 2011 John Wiley & Sons, Ltd. [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 nature of allegiance in early modem Ireland was complicated by conquest and religious difference and fragmented by the diversity of a colonial community which was made up of settlers from different periods and different places, professing different religions, and competing for influence. Notoriously, it was the more recent English protestant settlers who prevailed. The argument of this essay is that the evolving character of catholic allegiance was shaped by the growing need to contain English influence through the protection afforded by a common crown whose authority in Ireland was independent of its authority in England. The sense of being joined with England, but separate from its political processes, was transmitted to the protestant colonists and provided the ingredients of the colonial patriotism of the eighteenth-century ascendancy. [ABSTRACT FROM AUTHOR]

Although the majority of West Indian immigrants to England have been active churchgoers in the past, many find the lack of emotionality, attitudes of non-acceptance by the indigenous population and the relative de-emphasis of religious activity in English churches disappointing and have responded by diminished participation in churches. Some West Indians have however established Pentecostal assemblies which are the most common of the abundant revivalist sects in the West Indies. These churches would seem to provide a form of social integration for some West Indian immigrants in a situation of relative social and cultural anomie. The repetitive themes of salvation and reward for the religious life in promoting a sense of the familiar and the secure seems likely to play a role in the reduction of anxieties. Thus, as in other forms of naturalistic and rational psychotherapy, the supplicant or sufferer relies on the group as well as the leader to bring relief, and favourable expectancies are created and reinforced by the religious setting and the familiar patterns of cure. In this setting, where the emotional, attitudinal and interpersonal aspects of illness are emphasized and all members share the same notions of treatment, the potentially therapeutic elements of religious behaviour are boldly underlined.