Displaying publications 1 - 20 of 222 in total

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  1. Responsibility attribution of HIV infection and coping among injection drug users in Malaysia
    Chou CC, Chronister J, Chou CH, Tan S, Macewicz T
    AIDS Care, 2013;25(12):1551-8.
    PMID: 23713718 DOI: 10.1080/09540121.2013.793267
    This study explored responsibility attribution (RA) of HIV/AIDS infection (i.e., how an individual perceives the cause of their HIV/AIDS infection) and its relationship to coping styles among injection drug users (IDUs) with HIV/AIDS. In addition, this study investigated whether self-esteem, social support, and religiosity mediate the relationship between RA and coping styles of IDUs with HIV/AIDS. Participants were 201 adult IDUs with HIV/AIDS participating in the National Drug Rehabilitation Center in Malaysia. Five measures were used to assess the above constructs. Cluster analysis, analysis of variance, and mediation analyses were conducted. Results of this study indicated that IDUs with HIV/AIDS in Malaysia can be classified into four homogenous attribution groups: external, fatalistic, internal, and indeterminate. Mediator analyses revealed that combination of self-esteem, social support, and religiosity mediate the relationship between RA and coping behaviors. Clinicians working with IDUs with HIV/AIDS need to address the role of RA, self-esteem, religiosity, and social support as these psychosocial constructs are linked to coping with HIV/AIDS. Future researchers should investigate whether enhancing self-esteem, social support, and religiosity can promote active problem-solving coping and reduce the use of avoidance coping behaviors.
    Matched MeSH terms: Religion
  2. The impact of religion and cultural values on AIDS education programs in Malaysia and the Philippines
    Osteria T, Sullivan G
    AIDS Educ Prev, 1991;3(2):133-46.
    PMID: 1873137
    This paper examines the impact of cultural values and government policies on the content of AIDS educational literature prepared by public health agencies in Malaysia and the Philippines. The literature from these countries, which has been distributed to the public and is intended to inform them of the danger of AIDS, how the HIV is and is not transmitted, and how to avoid infection, is analyzed and evaluated for effectiveness and congruence with the dominant religious tenets and cultural practices in each country, and attitudes to sexual behavior. The paper also describes the response of these countries to the AIDS pandemic, and concludes with suggestions about how this form of AIDS education can be improved.
    Matched MeSH terms: Religion and Medicine*
  3. Global update: Malaysia
    AIDSlink, 1993 Jun-Aug;?(23):15.
    PMID: 12159245
    Matched MeSH terms: Religion
  4. Religious psychotherapy as management of bereavement
    Azhar MZ, Varma SL
    Acta Psychiatr Scand, 1995 Apr;91(4):233-5.
    PMID: 7625203
    This study was aimed at determining the effect of psychotherapy in patients in bereavement. Fifteen patients in a control group were given brief psychotherapy and 15 study group patients received psychotherapy with a religious perspective. The patients in the study group showed consistently significant improvements as compared with the control group at the end of 6 months. The results indicate that highly religious patients with grief and bereavement tend to improve faster when a religious psychotherapy is added to a cognitive-behaviour approach.
    Matched MeSH terms: Religion and Psychology*
  5. Religious psychotherapy in anxiety disorder patients
    Azhar MZ, Varma SL, Dharap AS
    Acta Psychiatr Scand, 1994 Jul;90(1):1-3.
    PMID: 7976440
    Religious patients with generalized anxiety disorder were given religious psychotherapy in addition to supportive psychotherapy anxiolytic drugs. Those receiving religious psychotherapy showed significantly more rapid improvement in anxiety symptoms than those who received supportive psychotherapy and drugs only. Thus, religious patients may require a different form of psychotherapy.
    Matched MeSH terms: Religion and Psychology*
  6. Risk and protective factors for recreational and hard drug use among Malaysian adolescents and young adults
    Razali MM, Kliewer W
    Addict Behav, 2015 Nov;50:149-56.
    PMID: 26135336 DOI: 10.1016/j.addbeh.2015.06.022
    This study investigated risk and protective factors for recreational and hard drug use in Malaysian adolescents and young adults.
    Matched MeSH terms: Religion
  7. Moderating effect of intrinsic religiosity on the relationship between depression and cognitive function among community-dwelling older adults
    Foong HF, Hamid TA, Ibrahim R, Haron SA
    Aging Ment Health, 2018 04;22(4):483-488.
    PMID: 28060527 DOI: 10.1080/13607863.2016.1274376
    OBJECTIVES: Research has found that depression in later life is associated with cognitive impairment. Thus, the mechanism to reduce the effect of depression on cognitive function is warranted. In this paper, we intend to examine whether intrinsic religiosity mediates the association between depression and cognitive function.

    METHOD: The study included 2322 nationally representative community-dwelling elderly in Malaysia, randomly selected through a multi-stage proportional cluster random sampling from Peninsular Malaysia. The elderly were surveyed on socio-demographic information, cognitive function, depression and intrinsic religiosity. A four-step moderated hierarchical regression analysis was employed to test the moderating effect. Statistical analyses were performed using SPSS (version 15.0).

    RESULTS: Bivariate analyses showed that both depression and intrinsic religiosity had significant relationships with cognitive function. In addition, four-step moderated hierarchical regression analysis revealed that the intrinsic religiosity moderated the association between depression and cognitive function, after controlling for selected socio-demographic characteristics.

    CONCLUSION: Intrinsic religiosity might reduce the negative effect of depression on cognitive function. Professionals who are working with depressed older adults should seek ways to improve their intrinsic religiosity as one of the strategies to prevent cognitive impairment.

    Matched MeSH terms: Religion and Psychology*
  8. Religion and mental health among older adults: ethnic differences in Malaysia
    Tan MM, Su TT, Ting RS, Allotey P, Reidpath D
    Aging Ment Health, 2021 11;25(11):2116-2123.
    PMID: 32741203 DOI: 10.1080/13607863.2020.1799939
    OBJECTIVES: Religion and spirituality gain importance as a person ages. Research has shown that religion has a salutary effect on mental health, and it is associated with health differently across ethnic groups. The current study examined ethnic differences in the association between religion and mental health among older adults in a predominantly Muslim population and multicultural setting.

    METHODS: Data of 7068 participants (4418 Malays, 2080 Chinese and 570 Indians) aged ≥55 years that were collected as part of the community health survey conducted in 2013 in the South East Asia Community Observatory (SEACO) were analyzed using bivariate and multiple regressions. Analyses were stratified by ethnicity.

    RESULTS: The importance of having an enriched religious/spiritual life was associated with higher scores of depression, anxiety and stress among Chinese and higher score of depression among Malays, while belief in a higher power was associated with better mental health among Malays, Chinese and Indians.

    CONCLUSION: The current study showed that there were ethnic variations in the associations between religion and mental health, and the associations depended on the religious variable included in the analysis. The findings of this study showed that religion could be another potential channel to improve mental health among older adults by accommodating and understanding their religious beliefs.

    Matched MeSH terms: Religion*
  9. Mutual compensation of the effects of religious and ethnic homogamy on reproduction
    Huber S, Fieder M
    Am J Hum Biol, 2018 01;30(1).
    PMID: 28960565 DOI: 10.1002/ajhb.23064
    OBJECTIVES: Homogamy, mating based on similarity, has been demonstrated for a great variety of traits such as age, education, religion, and physical and psychological traits. Recently, pro-fertile effects of religious as well as educational homogamy have been reported. We investigate whether ethnic homogamy also has a pro-fertile effect and whether ethnic and religious homogamy interact in their putative effects on reproduction (in terms of average number of offspring).

    METHODS: We analyzed the association between ethnic as well as religious homogamy and woman's average number of offspring based on census data from ten countries provided by IPUMS international, encompassing a total of 1,485,433 married women aged 46-60 years (who have thus completed or almost completed reproduction) and their spouses.

    RESULTS: We find a clear pro-fertile but nonadditive effect of both ethnic and religious homogamy, which is most pronounced in the case of double homogamy. Our results further indicate that homogamy for one trait may compensate for heterogamy of the other, albeit countries differ regarding which trait compensates for the other.

    CONCLUSIONS: We suggest that the interaction between ethnic homogamy, religious homogamy, and reproduction provides an interesting example for gene-culture co-evolution.

    Matched MeSH terms: Religion*
  10. How sexually permissive are Singaporeans?
    Kok LP, Heng BH, Ong YW, Ho ML, Lee HP
    Ann Acad Med Singap, 1995 Sep;24(5):679-84.
    PMID: 8579309
    This paper presents data on two surveys done in 1989 and 1992 that indicated the attitudes of Singaporeans to sexuality. Both surveys revealed that Singaporeans have sexually conservative attitudes and those who have a lower education, are single, above the age of 40, are Malays/Muslims hold more conservative views.
    Matched MeSH terms: Religion and Sex
  11. Social and cultural aspects of organ donation in Asia
    Woo KT
    Ann Acad Med Singap, 1992 May;21(3):421-7.
    PMID: 1416796
    In Asian countries, it is more difficult to obtain cadaver kidneys for renal transplantation because of certain socio-cultural beliefs and customs. The issues affecting living related kidney donation are more social than cultural. This is due to the web of family pressures and personal conflicts for both donor and recipient surrounding the donation. Important misconceptions and fears are: fear of death, the belief that removal of organ violates sanctity of decreased, concern about being cut up after death, desire to be buried whole, dislike of idea of kidneys inside another person, wrong concept of brain death, and the idea of donation being against religious conviction. In Singapore, with the introduction of the Human Organ Transplant Act (HOTA) in 1988, the number of cadaveric transplants have increased, including those from the Medical Therapy Act (MTA). HOTA and education have played pivotal roles in bringing about an increased yield of cadaveric kidneys. With the availability of living unrelated donor (LUD) transplants in India, our living related donor (LRD) transplant programme has suffered, because patients would rather buy a kidney from overseas than get a relative to donate one. Patients are also going to China for overseas cadaveric transplants where the kidneys come from executed convicts. People in countries like Hong Kong, Japan and the Philippines share the same Asian tradition of not parting with their organs after death. Muslim countries like Malaysia require the deceased to have earlier pledged his kidneys for donation prior to death before they can be harvested for transplantation at death.
    Matched MeSH terms: Religion
  12. Islamic Family Law Enactment 1987 (No. 3 of 1987), 20 May 1987
    Annu Rev Popul Law, 1988;15:66.
    PMID: 12289651
    This Islamic Family Law Enactment of Pahang, Malaysia, is based on the model of the Islamic Family Law (Federal Territory) Act, 1984 (Annual Review of Population Law, Vol. 11, 1984, Section 250). It differs from that Law in the following major respects: 1) marriages between Muslims and non-Muslims are prohibited; 2) a wali Hakim (special guardian appointed by the Sultan) is authorized to consent to marriage if the wali (guardian) of the bride unreasonably withholds consent; 3) the grounds for divorce are fewer (failure to maintain and cruelty being omitted), although there is a general provision allowing divorce for any ground that is recognized as valid by Islamic law; 4) a son is to be maintained until the age of 15, not 18; and 5) a religious court, rather than a civil court, may order a putative father to maintain his illegitimate child.
    Matched MeSH terms: Religion
  13. Ayisha Begum v. Hajiah Maideen, 21 June 1988
    Malaysia. Syariah Court Appeal Board
    Annu Rev Popul Law, 1988;15:66.
    PMID: 12289650
    The Court held that, in determining whether to authorize a Muslim man to take a second wife under Rule 11 of the Malaysia Muslim Marriage and Divorce Rules 1968, an objective test, rather than a subjective test, should be used. It ruled that, whether "a husband is competent to support more than one wife and will be able, if he marries more than one wife, to treat them with equity in accordance with the Muslim law" should be established by objective evidence, not merely by a husband's statement that he can support both wives and will treat them equitably. The Court allowed the appeal of the wife of the respondent against a decision of the Registrar of Muslim Marriages to allow the respondent to take a second wife.
    Matched MeSH terms: Religion
  14. Faridah bt. Dato Talib v. Mohd. Habibullah bin Mahmood [14 October 1989]
    Malaysia. High Court
    Annu Rev Popul Law, 1989;16:73.
    PMID: 12344524
    Matched MeSH terms: Religion
  15. Eeswari Visuvalingam v. Government of Malaysia [7 November 1989]
    Malaysia. Supreme Court
    Annu Rev Popul Law, 1989;16:66.
    PMID: 12344497
    Matched MeSH terms: Religion
  16. Religious rites and customs of the Iban or Dyaks of Sarawak
    Nyuak L, Dunn E
    Anthropos, 1906.
    Matched MeSH terms: Religion
  17. EEG spectral analysis on Muslim prayers
    Doufesh H, Faisal T, Lim KS, Ibrahim F
    Appl Psychophysiol Biofeedback, 2012 Mar;37(1):11-8.
    PMID: 21965118 DOI: 10.1007/s10484-011-9170-1
    This study investigated the proposition of relaxation offered by performing the Muslim prayers by measuring the alpha brain activity in the frontal (F3-F4), central (C3-C4), parietal (P3-P4), and occipital (O1-O2) electrode placements using the International 10-20 System. Nine Muslim subjects were asked to perform the four required cycles of movements of Dhuha prayer, and the EEG were subsequently recorded with open eyes under three conditions, namely, resting, performing four cycles of prayer while reciting the specific verses and supplications, and performing four cycles of acted salat condition (prayer movements without any recitations). Analysis of variance (ANOVA) tests revealed that there were no significant difference in the mean alpha relative power (RP(α)) between the alpha amplitude in the Dhuha prayer and the acted conditions in all eight electrode positions. However, the mean RP(α) showed higher alpha amplitude during the prostration position of the Dhuha prayer and acted condition at the parietal and occipital regions in comparison to the resting condition. Findings were similar to other studies documenting increased alpha amplitude in parietal and occipital regions during meditation and mental concentration. The incidence of increased alpha amplitude suggested parasympathetic activation, thus indicating a state of relaxation. Subsequent studies are needed to delineate the role of mental concentration, and eye focus, on alpha wave amplitude while performing worshipping acts.
    Matched MeSH terms: Religion*
  18. Fulltext 25-hydroxy-vitamin D demography and the risk of vitamin D insufficiency in the South East Asian Nutrition Surveys (SEANUTS)
    Poh BK, Rojroongwasinkul N, Nguyen BK, Sandjaja, Ruzita AT, Yamborisut U, et al.
    Asia Pac J Clin Nutr, 2016;25(3):538-48.
    PMID: 27440689 DOI: 10.6133/apjcn.092015.02
    The South East Asian Nutrition Surveys (SEANUTS) were conducted in 2010/2011 in Indonesia, Malaysia, Thailand and Vietnam in country representative samples totalling 16,744 children aged 0.5 to 12 years. Information on socio-demographic and behavioural variables was collected using questionnaires and anthropometric variables were measured. In a sub-sample of 2016 children, serum 25-hydroxy-vitamin D (25(OH)D) was determined. Data were analysed using SPSS complex sample with weight factors to report population representative data. Children were categorized as deficient (<25 nmol/L), insufficient (<50 nmol/L), inadequate (<75 nmol/L) or desirable (>=75 nmol/L). In Malaysia and Thailand, urban children had lower 25(OH)D than rural children. In all countries, except Vietnam, boys had higher 25(OH)D levels and older children had lower 25(OH)D. Regional differences after correcting for age, sex and area of residence were seen in all countries. In Thailand and Malaysia, 25(OH)D status was associated with religion. The percentage of children with adequate 25(OH)D (>=75 nmol/L) ranged from as low as 5% (Indonesia) to 20% (Vietnam). Vitamin D insufficiency (<50 nmol/L) was noted in 40 to 50% of children in all countries. Logistic regression showed that girls, urban area, region within the country and religion significantly increased the odds for being vitamin D insufficient. The high prevalence of vitamin D insufficiency in the (sub) tropical SEANUTS countries suggests a need for tailored approach to successfully combat this problem. Promoting active outdoor livestyle with safe sunlight exposure along with food-based strategies to improve vitamin D intake can be feasible options.
    Matched MeSH terms: Religion
  19. Review paper: Organ transplants: ethical, social, and religious issues in a multicultural society
    Robson NZ, Razack AH, Dublin N
    Asia Pac J Public Health, 2010 Jul;22(3):271-8.
    PMID: 20460294 DOI: 10.1177/1010539509357446
    Recent advances in the fields of organ donation and organ transplant have introduced new hope for the treatment of serious diseases. However, this promise has been accompanied by several issues. The most common issue raised is ethical implications, but in a multicultural society like Malaysia, additional concerns arise pertaining to social and religious issues. These concerns needs to be addressed as attitudes toward and acceptability of organ donation varies according to social, culture, and religion. The diverse cultural, religious, and traditional concepts pertaining to organ donation may hamper its acceptability and cause a lack of willingness to donate organs. The purpose of this article is to briefly explore the ethical issues involved in organ transplant and the various religious opinions on organ donation. It is hoped that this knowledge and understanding may benefit both health care providers and patients in a multicultural society like Malaysia.
    Matched MeSH terms: Religion and Medicine*
  20. The views of older Malaysians on advanced directive and advanced care planning: a qualitative study
    Htut Y, Shahrul K, Poi PJ
    Asia Pac J Public Health, 2007;19(3):58-67.
    PMID: 18330404
    The provision of optimum care for the ageing population is dependent on the understanding of their views and values on end of life issues. A qualitative descriptive study was conducted to describe views of elderly Malaysians on Advanced Care Planning (henceforth ACP) and Advanced Directives (henceforth AD), and explore factors influencing these views. Fifteen elderly subjects with ages ranging from 65 to 83 years, representing different ethnic and religious groups in Malaysia were selected for in-depth interviews guided by a questionnaire. Five core themes were extracted from the interviews: 1) Considering the future 2) Contingency plans for future illnesses 3) Attitudes towards life prolonging treatment procedures 4) Doctor-patient relationships and 5) Influence of religion on decisions related to future illness. Despite the lack of knowledge on ACP and AD, older respondents were very receptive to their concept. Although the majority agreed on the importance of planning for future medical management and having open discussion on end of life issues with their doctor, they felt it unnecessary to make a formal written AD. Most felt that the future was best left to fate or God, and none had made any contingency plan for severe future illnesses citing religion as reason for this view. Cardiopulmonary resuscitation, mechanical ventilation and dialysis were considered by most to be invasive life prolonging treatments. We suggest that doctors initiate discussions on end of life care with every older patient and their family so as to promote awareness and introduce the concept of ACP/AD to a Malaysian setting.
    Matched MeSH terms: Religion
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