The Interface Between Spirituality and Violence in the Lives of Immigrant African Women: Implications for Help Seeking and Service Provision

Immigration is one of many risk factors for intimate partner violence (IPV) due to the resulting stressors of acculturation and discrimination, in addition to economic changes in the family. Research is limited on African immigrant survivors of IPV in the United States, specifically in terms of women’s experiences with faith-based leaders when seeking help. Although informal help seeking with family elders is the preferred help-seeking method, in light of limited family support available in the United States, women often seek help from faith-based leaders. This qualitative study explored 15 African women’s experiences and perceptions of help seeking with faith-based leaders, and examined the role of spirituality in the lives of African immigrant women who experience IPV. Results indicate experiences of feeling blamed, stigmatized, and misunderstood, in addition to lack of practical help. Women’s self-isolation, however, did not preclude them from engaging in spiritual behaviors, forgiveness, and beliefs in God’s benevolence and future justice. Implications for coordinated responses between secular service providers and faith-based leaders and future research are discussed.     

The role of social support in women’s health and recovery processes

The aim of this study was to assess the psychological state of women who have undergone surgery for breast cancer or cardiac surgery, including examination of the role of social support in both groups. The study included 48 women (mean age: 66.04?±?8.3 years). They were divided into two groups according to diagnosis: 23 women (mean age: 69.2?±?8.6 years) who underwent heart surgery (cardiac group, CG) and 25 women (mean age: 63.2?±?7.0 years) treated for breast cancer and associated with the Women After Mastectomy Club (oncology group, OG). In addition to the assessment of socio-demographic variables, the following self-report questionnaires were administered: Satisfaction with Life Scale, Acceptance of Illness Scale, Beck Depression Inventory, Spielberger State-Trait Anxiety Inventory as well as Berlin Social Support Scale. In the CG, the severity of depressive symptoms was two times higher than in OG (p?=?.003). In both groups, there was a high percentage (80%) of women with severe symptoms of anxiety (p?=?.37). In both groups, the level of life satisfaction was similar (p?=?.58), but OG was characterized by a higher level of acceptance of the disease (p?=?.003). The correlation analysis showed that in both groups, social support was related differently to the parameters of emotional state. Women treated for breast cancer were in a better mental condition than women treated for heart disease. The support coming from other women in similar circumstances (Women After Mastectomy Club) seems to be more effective than the support coming from the patient’s immediate environment. The results for social support ought to be interpreted not only through the prism of mean values of received support, but also with regard to the information on the sources of support.     

Intimate partner violence among HIV positive pregnant women in South Africa

The aim of the study was to determine the prevalence of intimate partner violence (IPV) and associated factors among pregnant HIV-infected women in primary health care facilities in Nkangala and Gert Sibande districts, Mpumalanga, South Africa. Participants were 673 women who were, on average, 28.39 ± 5.73 years old. Data were collected through Audio Computer Assisted Self Interview (ACASI), and analysed using the IBM Statistical Package for Social Sciences (SPSS). Overall, 56.3% reported having experienced either psychological or physical IPV, and 19.6% reported physical IPV. In logistic multivariable regression analyses, higher levels of depressive symptoms and greater perceived stigma were associated with combined physical and psychological IPV. Psychological IPV and physical IPV were also individually associated with greater perceived stigma and higher levels of depressive symptoms. The design and implementation of evidence-informed interventions that can empower and protect HIV-infected pregnant women from IPV is essential to managing their health-related quality of life.     

The faith community and mental health resilience amongst Australian Ismaili Muslim youth

The religio-cultural community of minority ethnic migrants can strongly affect post-migration adaptation. Whilst religion itself may influence resilience, the social support network it provides may also play a role. Extant literature on resilience and migrant communities has largely focused on refugees whilst the experience of younger voluntary migrants and second-generation immigrants, who may experience “acculturative stress”, has been overlooked. This study examines 18–25 year old diasporic and post-diasporic Ismaili Muslim youth in Australia. Of the 11 youth respondents, five were Australian-born/raised (“post-diasporic”) and six were recent immigrants (“diasporic”). Five community leaders were also interviewed for triangulation. Respondents were obtained using purposive and convenience sampling in two Australian cities. Results demonstrate how faith engagement and civic participation were utilised in developing resilience when facing mental health stressors encountered during the migratory and acculturative processes.     

Older English churchgoing women as voluntary providers of welfare

The contribution of UK Christian churches to the provision of welfare projects, relying largely on a pool of volunteer labour, has long been recognised by a number of commentators. What is also now recognised is that it is women who have made up and still make up the majority of these volunteers but they are a largely ageing – and declining – population, hence the question arises as to whether most churches in Britain can continue to provide the same levels of support for much longer. This article considers the factors which have made women longstanding and committed individuals in both their churches and their civic communities, and argues that the same conditions do not pertain for their children. Unless more volunteers are forthcoming from secular organisations, we are likely to be seeing a significant gap in voluntary welfare provision at precisely the time when state funding for welfare is being drastically cut and more volunteers are needed, not fewer.     

Jesus' Prophethood and Islam: Insights from the Risale‐i Nur

While Jesus’ prophethood is an indisputable component of his identity in the Christian tradition, it has been marginalized for centuries in favor of his identity as savior. In this article, I argue that an engagement with an understanding of Jesus’ prophethood in Islam, particularly as explicated by the Turkish thinker Bediüzzaman Said Nursi, can help Christians recover a more robust interpretation of Jesus as prophet that has a positive impact on a Christian articulation of the church and of discipleship today.     

Solus Christus within Empire: Christology in the Face of Violence against Women

When seen as the theocentric political confession it is, the confession “only Christ” is possible and meaningful for victim/survivors of violence against women. To confess only Christ undoes what is “required” in an empire of violence against women and is the recognition that Jesus Christ embraces our bodies, all of them. Moreover, this confession changes the body's response—individual and communal—to violence in an empire of violence against women.     

From the Exclusion of Women to the Transformation of Philosophy: Reclamation and its Possibilities

In the mid‐1980s, feminist philosophers began to turn their critical efforts toward reclaiming women in the history of philosophy who had been neglected by traditional histories and canons. There are now scores of resources treating historical women philosophers and reclaiming them for philosophical history. This article explores the four major argumentative strategies that have been used within those reclamation projects. It argues that three of the strategies unwittingly work against the reclamationist end of having women engaged as philosophers. The fourth type, the one that seeks to transform philosophical practice and reconstruct its history, is the only strategy that will result in that engagement because it is the only strategy that pays sufficient attention to the mechanisms by which women have been excluded from philosophy and its history.     

Islam and Gender in the Thought of a Critical-Progressive Muslim Scholar-Activist: Ziba Mir-Hosseini

This article highlights the scholarly contribution of the Iranian-born Muslim scholar-activist Ziba Mir-Hosseini to the academic field of gender and Islam. In the first part, Mir-Hosseini's thought is positioned within the larger processes of the shifting loci of authority and normativity in contemporary Islamic discourses, particularly with reference to the emergence of what will here be termed critical-progressive Muslim scholar-activists. There follows a brief justification as to why a study of Mir-Hosseini's thought in relation to gender and Islam warrants examination. Mir-Hosseini's personal journey in the field of gender and Islam is then outlined and her major contributions to the field are noted. This is followed by a discussion of the support Mir-Hosseini finds for her ideas in the hermeneutical theories employed by reformist male Muslim scholars, and then an examination of her views on the relationship between Islamic feminism discourses and (neo-)traditional expressions of Islam. Mir-Hosseini's deconstruction of the assumptions governing classical Muslim family law and ethics that have been re-appropriated and legally enforced by some contemporary Muslim majority nation states is presented next, followed by a discussion of her proposals for the reform of Muslim family law and ethics. The final section discusses Mir Hosseini's activism with special reference to her involvement with Musawah, the global movement for equality in Muslim family law based in Kuala Lumpur, Malaysia.