Promoting Ethics and Integrity in Management Academic Research: Retraction Initiative

Science and Engineering Ethics - In the management academic research, academic advancement, job security, and the securing of research funds at one’s university are judged mainly by...     

Traditional Beliefs Concerning Health and Illness Among Members of the Circassian Community in Israel

Objective: To understand the cultural context of illness in a homogeneous ethnic community, the Circassians. This is the first study of health perceptions and beliefs among Circassians. The Circassians arrived in Palestine from the Caucasus Mountain region more than a century ago. They constitute an endogamous group, whose members live in relative cultural isolation in two small villages in northern Israel, preserving their language and traditions. Design: Twenty-one elderly community members (men and women) were interviewed using open-ended interviews. Results: It was found that kutze (internal bodily resilience) is the central health-related concept and as such constitutes the main building block of a healthy and resilient community. Conclusions: By focusing on this specific community, the relationships between health beliefs and social organization were explored. Our findings highlight the need for the development of treatment approaches and/or health education that are deeply embedded in the cultural context, with special emphasis on the group's value infrastructure, life habits and health-related beliefs when studying various ethnic populations.     

The Impact of Demographic Characteristics on Health-related Quality of Life Profile of Malaysian Epilepsy Population

The possibilities of adverse drug reactions and disease-related psychosocial implications have led to the current emphasis on health-related quality of life (HRQoL) assessment in epilepsy. The main objective of this study was to determine the impact of various demographic characteristics i.e. gender, age, marital status, ethnic origin, religion, and employment status on HRQoL profiles in Malaysian epilepsy patients. Patients with epilepsy were recruited from ten public hospitals in Sabah, Malaysia. Upon written consents, they completed the Malay Quality of Life In Epilepsy-30 (QOLIE-30) instrument which assesses Seizure Worry, Overall QoL, Emotional Well-Being, Energy/Fatigue, Cognitive Functioning, Medication Effects and Social Functioning. An Overall Score was generated to represent a summarised HRQoL score. Univariate and multiple linear regression analyses were both carried out using SPSS 14 for (1) all patients and (2) patients possessing Poor QoL (Overall Score < median) and Good QoL (Overall Score ≥ median). One-hundred-and-thirteen patients participated in the study. The respondents ranged from 18–76 years with a mean age of 31 years. Majority were Kadazandusuns (n = 46; 40.7%) and many were unmarried (n = 68; 60.2%), Muslims (n = 50; 44.2%) and unemployed (n = 54; 47.8%). Age was the most significant factor across all patients (B = −0.372, t = −2.238, p = 0.027), regardless of Poor or Good QoL level. Older patients (>56 years) fared the worst in many HRQoL areas. Those with Poor QoL were mostly affected by marital status (widowed/divorced) and ethnic origin (Kadazandusun/Chinese). Religion (Buddhism/Hinduism) emerged as the most prominent HRQoL predictor for patients experiencing Good QoL and being Chinese too played a role. These outcomes indicate that specific demographic characteristics are influential in determining the HRQoL of epilepsy patients. Consequently, healthcare professionals could utilise such information in planning the best treatment and care by considering both the medical and psychosocial impacts towards patients. This paper was part of a research project and majority of its components had been presented at the 7th Conference On International Society For Quality Of Life Studies (ISQoLS) 2006, Rhodes University, Grahamstown, South Africa, 17–20 July 2006.     

Drawing on African Muslims’ Intangible Assets: Doing Jihad against Climate Change

Africa's Muslims, like their counterparts on other continents, have been concerned about the negative effects of climate change. During the past few years, religious leaders have been called upon by their states and civil societies to draw upon intangible assets such as supplicating publicly and performing mass prayer meetings to beseech the Almighty to bring rain to their regions. Though the supplications of some were answered, others have been waiting for the Divine's response by keeping their hands raised and their eyes upon the skies. The purpose of this essay is fourfold: first, to identify prayer as a critical intangible asset for religious traditions when they encounter a crisis; second, to broadly discuss the interconnections between religion (in this case, Islam) and climate change; third, to identify guidelines for when and why to perform the “prayer for rain”; and fourth, to describe the responses of African Muslim communities and the strategies of Muslim religious leadership in praying for rain during and beyond times of drought.     

Christian–Muslim Relations in South Africa (circa 1986–2004): Charting Out a Pluralist Path

South Africa, like many other nation-states in sub-Saharan Africa, has been a multi-lingual, multi-ethnic, multi-cultural and multi-religious state for more than a century. This mosaic character of South African society stimulated Archbishop Desmond Tutu to aptly describe it as ‘the rainbow nation’. The population of South Africa's rainbow nation numbers in the region of 44.8 million, and is predominantly Christian. Other members of this nation belong to numerous other religious traditions, including Muslims, who make up roughly 1.5% (less than one million) of the total population. Despite their small numbers, Muslims have played a prominent role in South African society before and throughout the twentieth century, and their relationship with the majority Christian society, particularly within the African, Coloured and Indian communities, may generally be described as cordial.     

South[ern] Africa’s Dar ul-‘Ulums: Institutions of Social Change for the Common Good?

Muslim communities in principally non-Muslim nation states (e.g. South Africa, United States of America, the United Kingdom and the Netherlands) established a plethora of Muslim theological institutions. They have done so with the purpose of educating and reinforcing their Muslim identity. These educational structures have given rise to numerous questions that one encounters as one explores the rationale for their formation. Some are: have these institutions contributed towards the growth of Muslim extremism as argued by American and European Think Tanks? If so, then in which and why did they do so? If not, then why have they been falsely accused, and how should Muslims counter these erroneous criticisms? And, more importantly, have some of these educational institutions—as agents of ‘social change’—contributed towards the ‘common good’ of the society? In response, the article attempts to investigate the reasons for the formation of these Muslim educational institutions within a broad Southern Africa democratic context. It prefaces the discussion by first constructing ‘social change’ as a viable theoretical frame and it thereafter places the madrasas and Dar ul-‘Ulums within the mentioned context prior to reflecting upon the notion of the ‘common good.’ It then proceeds by making reference to the Dar ul-‘Ulum curriculum that plays a significant role in shaping and moulding the theologians’ thinking and behaviour. It concludes by questioning to what extent the type of theological curriculum that they constructed assists them to contribute towards the ‘common good’ of Southern Africa’ societies.