This article explores the lived experiences of individuals who have participated in faith-based substance user rehabilitation programs in the Russian Federation. The Russian Federation has high rates of alcohol and opioid dependence and a dearth of professional treatment options. In the post-Soviet period, Evangelical Christian groups have developed substance user rehabilitation programs to attempt to address substance use and its related problems. Data were collected during 2010 via focus group interviews with participants in three Evangelical rehabilitation programs in the Volga region of the Russian Federation. Themes emerging from the qualitative data analysis process were classified into three broad categories: Typical Day, Personal Background/Decision to Enter Rehabilitation, and Helpful Aspects of Rehabilitation Process.
Erratum In: Subst Use Misuse. 2013 Sep;48(12):1218
This paper analyzes the age pattern of effective fecundability from populations with no evidence of deliberate fertility control using a new convolution model of fecundability. The analysis is based on a sample of Hutterite birth histories from the mid-20th century, and birth histories of French Canadians from the 17th and 18th centuries. The main findings are as follows: 1) the level of effective fecundability is higher among the French Canadians compared to the Hutterites; 2) effective fecundability peaks at age 20 for the Hutterites, and in the early to mid-20s for the French Canadians; 3) Hutterite effective fecundability declines almost linearly from age 20 to 45, and French Canadian effective fecundability declines slowly from its peak to the early 30s, and more rapidly at older ages; and 4) the duration of postpartum amenorrhea is longer for the French Canadians than for the Hutterites. Because of the shorter periods of postpartum amenorrhea the Hutterites have about the same average number of children as the French Canadians, even though the French Canadians have higher effective fecundability.
A methodological issue concerning the Antonovsky of Sense of Coherence (SOC) scale was raised in an earlier study questioning the applicability of the scale in different populations, and among these the Pentecostalists. The question was raised when a group of Pentecostalists had had difficulties in filling in another scale intended to measure the SOC. Therefore, the aim of this study was to test the applicability of the 29-item Antonovsky SOC scale in a group of people (n = 37) belonging to a church of the Pentecostal Movement and to compare the results with those of a randomized group (n = 145) from a general population. The Pentecostalists filled in the scale with no obvious difficulties. No significant differences were found between the Pentecostal group and the group of a general population regarding the total SOC scale scores (mean 152, SD 16 and mean 151, SD 18, respectively). The applicability difficulties found in the earlier study, however using an other SOC scale, could not be confirmed in the present study. To conclude, the Antonovsky SOC scale has so far not shown to have applicability weakness.
The paper is based on an ethnographic study conducted in a rural community in British Columbia, Canada. The study examined the impact of community culture on youth's development as sexual beings. We describe how social and geographical forces intersect to affect youth's lives and trace the ways in which deprivation of various forms of capital as well as social practices contribute to some youth being located in undesirable social positions. Our findings illustrate how the effects of stigmatisation, self-segregation, and other forms of symbolic violence can extend beyond health impacts and into the broader social realm.
Understanding the beliefs and knowledge related to women's sexuality is important when working with unique religious groups in order to provide culturally appropriate care. An exploratory, descriptive qualitative study generated knowledge, beliefs, and practices related to menstruation, ovulation, and family planning among Low German-speaking (LGS) Mennonite women (n = 38). There is a pervasive silence that surrounds sexuality among this group, who have a limited understanding of the physiological changes they experience. Honoring religious principles and family and community expectations through acceptable female behavior is essential. Adherence to religious principles varies by family but is not shared with the group to avoid disfavor.