Sexual Fantasy,Masturbation and Pornography Among Egyptians

Sexual behavior is subjected to varying degrees of social, cultural, religious and moral constraints. With the lack of Egyptian studies addressing the prevalence of sexual fantasy, masturbation and pornography consumption, the aim of this study was to assess the prevalence of these behaviors among Egyptians, and its relation to socio-demographic characteristics. A cross-sectional study was carried out on 1532 patients who attended four outpatient clinics of Menoufia University Hospital in the time from January to March 2015. A significant higher prevalence of sexual fantasy was found among female participants, whereas unmarried males showed a higher prevalence compared to married ones. The prevalence of masturbation and pornography was significantly higher among males and among participants with higher educational level. Higher masturbation and pornography prevalence was found among married males with a marriage duration of >10–20 years, where a higher prevalence was found among married females with a marriage duration of ≤10 years. The study showed a considerably high prevalence of sexual fantasy, masturbation and pornography among the participants. Future studies are needed to assess the risk factors that contribute to this high prevalence. This should be followed by a comprehensive and effective intervention program to ensure optimum reproductive and sexual health among Egyptians.     

Muslim Distress Mobilization Hypothesis: complex roles of Islamic Positive Religious Coping and Punishing Allah Reappraisal in Iranian students

Muslim religious coping may include distress mobilisation effects that explain why adaptive and maladaptive forms of religious coping correlate positively rather than nonsignificantly, as they usually do in the West. In this study, 147 Iranian university students responded to Islamic Positive Religious Coping (IPRC) and Punishing Allah Reappraisal (PAR) Scales along with Religious Orientation, Perceived Stress, and mental health measures. IPRC and PAR correlated positively, and procedures accounting for their covariance were essential in disambiguating their implications. IPRC predicted stronger Intrinsic and Extrinsic Personal Religious Orientations, but PAR displayed no relationship with religious motivations. PAR pointed toward broadly negative mental health influences with IPRC displaying limited ties with adjustment. PAR partially mediated some Perceived Stress relationships with poorer mental health. These data offered some support for a Muslim Distress Mobilization Hypothesis, but also uncovered issues that require further clarification.     

The role of consumer ethical beliefs in product‐harm crises

The purpose of this paper is to investigate the consumer reaction during a product‐harm crisis by examining the interdependencies that exist among their ethical beliefs as consumers, their attributions of blame, their feelings of anger and finally their purchase intentions towards the affected company. To test the five research hypotheses, a questionnaire containing a hypothetical crisis scenario of a fictitious company was distributed to 277 consumers. Respondents were asked to read the scenario and answer questions regarding their attribution of responsibility to the company, their feelings of anger and their purchase intentions. In order to investigate consumers' ethical beliefs, a Consumer Ethics Scale was also included in the questionnaire. Structural equation modelling revealed a significant, positive correlation between attributions of blame, anger and ethical beliefs. Moreover, anger negatively affects purchase intentions, whereas the attribution of blame was not found to be significantly connected to purchase intentions. In spite of the rational connection between ethics and crisis, there is lack of research correlating these two concepts. Based on this gap in the literature, the current research attempts to connect ethical beliefs with consumer reactions and emotions during product‐harm crises. Copyright © 2011 John Wiley & Sons, Ltd.     

Psychometric Properties of the Persian Version of the Personal Meaning Profile in Iran

Journal of Religion and Health - The Personal Meaning Profile (PMP) is a widely used instrument to measure people’s perceptions of personal meaning in their lives. This study aimed...     

Catching up with wonderful women: The women‐are‐wonderful effect is smaller in more gender egalitarian societies

Inequalities between men and women are common and well‐documented. Objective indexes show that men are better positioned than women in societal hierarchies—there is no single country in the world without a gender gap. In contrast, researchers have found that the women‐are‐wonderful effect—that women are evaluated more positively than men overall—is also common. Cross‐cultural studies on gender equality reveal that the more gender egalitarian the society is, the less prevalent explicit gender stereotypes are. Yet, because self‐reported gender stereotypes may differ from implicit attitudes towards each gender, we reanalysed data collected across 44 cultures, and (a) confirmed that societal gender egalitarianism reduces the women‐are‐wonderful effect when it is measured more implicitly (i.e. rating the personality of men and women presented in images) and (b) documented that the social perception of men benefits more from gender egalitarianism than that of women.     

Exploring EFL Learners’ Metaphorical Conceptions of Language Learning: A Multimodal Analysis

Journal of Psycholinguistic Research - Owing to the limitations of linguistic modes to portray aptly L2 learners’ metaphors of language learning experience, growing attention has been paid to...     

The challenges and future of applied Islamic ethics discourse: a radical reform?

In this paper, I explore the concept of applied Islamic ethics, the facts, its challenges, and its future. I aim to highlight some of the deep-rooted issues that Muslims have faced historically and continue to experience today as they apply religious guidance to their daily lives. I consider the causes and rationale behind the current situation and look beyond to suggest ways in which this may evolve, calling for a radical reform. Muslims throughout the world are experiencing a deepening crisis of identity and confusion about their faith's principles and practices. I suggest how improvements might be achieved, in order to gain more coherence and understanding. This approach recognizes the importance of inviting an in-depth, deliberate analysis of relevant dialogues between religious experts of the text (scholars) and practitioners, those working at the grassroots. This approach remains faithful to the fundamental principles of the Islamic sources but also considers our present context. I recommend a shift in authority from scholars alone to a more inclusive, critical engagement of practitioners. Through this more comprehensive methodology of applied Islamic ethics, I suggest that Muslim communities, organizations, and individuals can remain faithful to their religious principles while, at the same time, actively participating in and contributing to our evolving societies. While I recognize that this will be a long process, I am confident that with applied Islamic ethics, the current feelings of confusion, self-doubt, and even apathy, given the previous failed processes of adaptation and reform, will give way to a new confidence in knowing how to address contemporary challenges.