統計指標を読む(20)HIV/AIDS Surveillance Report,2004(2)

Introduction Strategies to increase uptake of next-generation biomedical prevention technologies (e.g., long-acting injectable pre-exposure prophylaxis (PrEP)) can benefit from understanding associations between religion, faith, and spirituality (RFS) and current primary HIV prevention activities (e.g., condoms and oral PrEP) along with the mechanisms which underlie these associations. Methods We searched PubMed, Embase, Academic Search Premier, Web of Science, and Sociological Abstracts for empirical articles that investigated and quantified relationships between RFS and primary HIV prevention activities outlined by the United States (U.S.) Department of Health and Human Services: condom use, HIV and STI testing, number of sexual partners, injection drug use treatment, medical male circumcision, and PrEP. We included articles in English language published between 2000 and 2020. We coded and analyzed studies based on a conceptual model. We then developed summary tables to describe the relation between RFS variables and the HIV prevention activities and any underlying mechanisms. We used CiteNetExplorer to analyze citation patterns. Results We identified 2881 unique manuscripts and reviewed 29. The earliest eligible study was published in 2001, 41% were from Africa and 48% were from the U.S. RFS measures included attendance at religious services or interventions in religious settings; religious and/or spirituality scales, and measures that represent the influence of religion on behaviors. Twelve studies included multiple RFS measures. Twenty-one studies examined RFS in association with condom use, ten with HIV testing, nine with number of sexual partners, and one with PrEP. Fourteen (48%) documented a positive or protective association between all RFS factors examined and one or more HIV prevention activities. Among studies reporting a positive association, beliefs and values related to sexuality was the most frequently observed mechanism. Among studies reporting negative associations, behavioral norms, social influence, and beliefs and values related to sexuality were observed equally. Studies infrequently cited each other. Conclusion More than half of the studies in this review reported a positive/protective association between RFS and HIV prevention activities, with condom use being the most frequently studied, and all having some protective association with HIV testing behaviors. Beliefs and values related to sexuality are possible mechanisms that could underpin RFS-related HIV prevention interventions. More studies are needed on PrEP and spirituality/subjective religiosity.

/pdf/religion-faith-and-spirituality-influences-on-hiv-prevention-2p8151ywui.pdf

Religion, faith, and spirituality influences on HIV prevention activities: A scoping review.

BACKGROUND The lifestyle of the mother during pregnancy can affectthe health of their baby. Since lifestyle change is a sociocultural act and the motivations associated with lifestyle patterns during pregnancy cannot be explained in quantitative studies, a comprehensive study of the lifestyle during pregnancy and factors influencing its patterns was needed to investigate it from different aspects. Thus, the present study aimed to explore 'mothers' perceptions and experiences about lifestyle patterns during and after pregnancy and the reasons for adopting these lifestyles. METHODS The present study, conducted on 20 pregnant or postpartum women living in Bushehr, Iran, has used a conventional content analysis approach. The purposeful sampling method was used with maximum diversity and continued until data saturation. data were collected through face-to-face, in-depth, semi-structured interviews. Informed consent was obtained from all participants, and assuringthe confidentiality of their information. MAXQDA 10 software was used to analyze the data. RESULTS Four main themes were defined after data analysis; "Being a mother as motivation for adopting a new healthy lifestyle"; "Access to information from media and supports from physicians as facilitators of adopting healthy lifestyle"; "Aspects of lifestyle modifications" and "Durability of healthy lifestyles". When women become pregnant, they feel a responsibility tohave a healthy pregnancy. They care about their fetuses more than themselves, which motivated them to look for the best lifestyle. In this way, access information from mass media and recommendations from professionals (physicians, midwives, and other health care providers) were helpful factors to have a healthy lifestyle, leading to modifying physical, mental, and religious aspects of lifestyle. However, despite reminding the advantages of a healthy lifestyle, these changesshift to a pre-pregnancy lifestyle due to the cessation of support and care provided during pregnancy. CONCLUSION The study results showed that pregnant women should be motivated to modify their lifestyle andadopt healthy lifestyles. Pregnant women seek to modify their lifestyle because of motherhood responsibility and and having a healthy baby. Access to information and supports from various sources promote a mother's inner decision to change, leading to modifying different aspects of life. However, these modifications often shift to the pre-pregnancy lifestyle due to cessation of supports and care, despite reminding the benefits of the lifestyle change. Health care providers should consider supportive measures during pregnancy and postpartum.

Pregnancy; an opportunity to return to a healthy lifestyle: a qualitative study.

Sexual pleasure is best attained through facilitating access to the highest standard of health. Today global data show a persistent high burden of sexual health issues. Yet, pleasure remains a sens...

Sexual Pleasure and Healthcare Settings: Focusing on Pleasure to Improve Healthcare Delivery and Utilization

Faith is a significant component of many African American lives. African Americans remain markedly more religious in comparison with other racial and ethnic groups in the United States in the areas of affiliation with a religion, attendance at religious services and frequency of prayer, and studying scripture and meditation. Approximately 83% of African Americans are absolutely certain of their belief in God, and 75% report that religion is very important to their lives (Pew Research Center, 2014). In addition, faith-based organizations and churches have historically provided for the needs of African American communities and been at the forefront of several social justice issues (Lincoln & Mamiya, 1990). Thus, the role of faith and faithbased organizations among African Americans is a critical area to examine. In the development of health interventions for African Americans across the life span, the potential for faith-based interventions to change behaviors and improve health outcomes is great. To date, several health interventions have been implemented into African American churches. These interventions have proven effective in promoting cancer screening; reducing weight, blood pressure, and lipid levels; and increasing health-related knowledge (Newlin, Dyess, Allard, Chase, & Melkus, 2012). Because of the well-documented positive impact of faith on well-being, coping, and support, faith-based organizations have frequently been leveraged as potential venues for the reinforcement of healthy behaviors and health education interventions. The potential role of faith-based interventions for the African American community is great. However, the extant literature necessitates a critical distinction between faith-based and faith-placed interventions. Faith-based interventions are those that are designed specifically for and often by individuals belonging to a certain faith. The intervention would often include the spiritual principles, doctrine, or writings of that faith. In this way, faith-based interventions are designed to resonate with the deeply held beliefs and practices of that community. Faith-placed interventions, however, are generally developed outside of the faith context and are adopted by or implemented in a faith setting (Bopp, Peterson, & Webb, 2011; Campbell et al., 2007). In this case, interventions do not necessarily integrate faith components, and the faith-based organization must choose to uptake the intervention “as is.” 643957WJNXXX10.1177/0193945916643957Western Journal of Nursing ResearchEditorial editorial2016

https://journals.sagepub.com/doi/pdf/10.1177/0193945916643957

Faith-Based Interventions: Pathways to Health Promotion

HIV/AIDS has a devastating impact on African Americans, particularly women and young adults. We sought to characterize risks, barriers, and content and delivery needs for a faith-based intervention to reduce HIV risk among African American women ages 18 to 25. In a convergent parallel mixed methods study, we conducted four focus groups (n = 38) and surveyed 71 young adult women. Data were collected across four African American churches for a total of 109 participants. We found the majority of women in this sample were engaged in behaviors that put them at risk for contracting HIV, struggled with religiously based barriers and matters of sexuality, and had a desire to incorporate their intimate relationships, parenting, and financial burdens into faith-based HIV risk-reduction interventions. Incorporating additional social context-related factors into HIV risk-reduction interventions for young African American women is critical to adapting and developing HIV interventions to reduce risk among young adult women in faith settings.

A Contextualized Approach to Faith-Based HIV Risk Reduction for African American Women

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A Contextualized Approach to Faith-Based HIV Risk Reduction for African American Women