Social capital and collective efficacy

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُحِلُّواْ شَعَٰٓئِرَ ٱللَّهِ وَلَا ٱلشَّهۡرَ ٱلۡحَرَامَ وَلَا ٱلۡهَدۡيَ وَلَا ٱلۡقَلَٰٓئِدَ وَلَآ ءَآمِّينَ ٱلۡبَيۡتَ ٱلۡحَرَامَ يَبۡتَغُونَ فَضۡلࣰ ا مِّن رَّبِّهِمۡ وَرِضۡوَٰنࣰ اۚ وَإِذَا حَلَلۡتُمۡ فَٱصۡطَادُواْۚ وَلَا يَجۡرِمَنَّكُمۡ شَنَـَٔانُ قَوۡمٍ أَن صَدُّوكُمۡ عَنِ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ أَن تَعۡتَدُواْۘ وَتَعَاوَنُواْ عَلَى ٱلۡبِرِّ وَٱلتَّقۡوَىٰۖ وَلَا تَعَاوَنُواْ عَلَى ٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِۚ وَٱتَّقُواْ ٱللَّهَۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ

so, you who believe, do not violate the sanctity of God’s rites, the Sacred Month, the offerings, their garlands, nor those going to the Sacred House to seek the bounty and pleasure of their Lord––but when you have completed the rites of pilgrimage you may hunt. Do not let your hatred for the people who barred you from the Sacred Mosque induce you to break the law: help one another to do what is right and good; do not help one another towards sin and hostility. Be mindful of God, for His punishment is severe

ثُمَّ أَنتُمۡ هَٰٓؤُلَآءِ تَقۡتُلُونَ أَنفُسَكُمۡ وَتُخۡرِجُونَ فَرِيقࣰ ا مِّنكُم مِّن دِيَٰرِهِمۡ تَظَٰهَرُونَ عَلَيۡهِم بِٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِ وَإِن يَأۡتُوكُمۡ أُسَٰرَىٰ تُفَٰدُوهُمۡ وَهُوَ مُحَرَّمٌ عَلَيۡكُمۡ إِخۡرَاجُهُمۡۚ أَفَتُؤۡمِنُونَ بِبَعۡضِ ٱلۡكِتَٰبِ وَتَكۡفُرُونَ بِبَعۡضࣲۚ فَمَا جَزَآءُ مَن يَفۡعَلُ ذَٰلِكَ مِنكُمۡ إِلَّا خِزۡيࣱ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ وَيَوۡمَ ٱلۡقِيَٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلۡعَذَابِۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ

Yet here you are, killing one another and driving some of your own people from their homes, helping one another in sin and aggression against them. If they come to you as captives, you still pay to set them free, although you had no right to drive them out. So do you believe in some parts of the Scripture and not in others? The punishment for those of you who do this will be nothing but disgrace in this life, and on the Day of Resurrection they will be condemned to the harshest torment: God is not unaware of what you do

(O ye who believe! Profane not Allah�s monuments�) [5:2]. Said Ibn �Abbas: �This was revealed about al-Hutam whose full name is Sharih ibn Dubay�ah al-Kindi. This man went from al-Yamamah to Medina to see the Prophet, Allah bless him and his Household and give him peace. When he arrived at Medina, he went in alone to speak with the Prophet, Allah bless him and give him peace. He said: �What do you call people for?� he said: �To testify that there is no god but Allah, to establish the prayer and to pay the poor due�. The man said: �This is good, except that I have chiefs without whose consultation I cannot take any decision. It may be that I embrace Islam and bring them with me�. And then he left. Before this, the Prophet, Allah bless him and give him peace, had said to his Companions: �A man will enter in on you and will speak with the tongue of the devil�. When the man left, the Messeng

O you who believe do not profane God’s sacraments sha‘ā’ir is the plural of sha‘īra that is the ritual ceremonies of the religion by hunting game while you are on pilgrimage nor the sacred month by fighting in it nor the offering that is the boon offered in the Meccan Sanctuary by interfering with it nor the garlands qalā’id is the plural of qilāda and these made from the trees around the Sanctuary were placed around it the offering to protect it in other words do not interfere with these offerings or with those who place them; nor violate the sanctity of those repairing those heading to the Sacred House by fighting them who are seeking bounty provision from their Lord through commerce and His beatitude by resorting to Him as they the Meccans pagans falsely claimed this was abrogated by the barā’a verse of sūrat al-Tawba Q. 94. But when you are discharged from pilgrimage inviolability th

Then there you are killing one another and expelling a party of you from their habitations conspiring tazzāharūna the original ta’ has been assimilated with the zā’; a variant reading has it without the assimilation that is tazāharūna assisting one another against them in sin in disobedience and enmity injustice and if they come to you as captives a variant reading for usārā has asrā you ransom them a variant reading for tafdūhum has tufādūhum that is to say you deliver them from captivity with money etc. and this ransoming was one of the things to which they were pledged; yet their expulsion was forbidden you muharramun ‘alaykum ikhrājuhum is semantically connected to wa-tukhrijūna ‘and expelling’ and the statement that comes in between is parenthetical that is expulsion was forbidden you in the same way that non-ransoming was forbidden you. Qurayza had allied themselves with the Aws an

And (remember) when We took your covenant (saying): Shed not the blood of your (people), nor turn out your own people from their dwellings. Then, (this) you ratified and (to this) you bore witness (84)After this, it is you who kill one another and drive out a party of you from their homes, assist (their enemies) against them, in sin and transgression. And if they come to you as captives, you ransom them, although their expulsion was forbidden to you. Then do you believe in a part of the Book and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is not unaware of what you do (85)Those are they who have bought the life of this world at the price of the Hereafter. Their torment shall not be lightened nor shall they be helped (86)

حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا أَبُو غَسَّانَ، قَالَ حَدَّثَنِي أَبُو حَازِمٍ، عَنْ سَهْلِ بْنِ سَعْدٍ ـ رضى الله عنه أَنَّ أُنَاسًا، مِنْ بَنِي عَمْرِو بْنِ عَوْفٍ كَانَ بَيْنَهُمْ شَىْءٌ، فَخَرَجَ إِلَيْهِمُ النَّبِيُّ صلى الله عليه وسلم فِي أُنَاسٍ مِنْ أَصْحَابِهِ يُصْلِحُ بَيْنَهُمْ، فَحَضَرَتِ الصَّلاَةُ، وَلَمْ يَأْتِ النَّبِيُّ صلى الله عليه وسلم، فَجَاءَ بِلاَلٌ، فَأَذَّنَ بِلاَلٌ بِالصَّلاَةِ، وَلَمْ يَأْتِ النَّبِيُّ صلى الله عليه وسلم فَجَاءَ إِلَى أَبِي بَكْرٍ فَقَالَ إِنَّ النَّبِيَّ صلى الله عليه وسلم حُبِسَ، وَقَدْ حَضَرَتِ الصَّلاَةُ فَهَلْ لَكَ أَنْ تَؤُمَّ النَّاسَ فَقَالَ نَعَمْ إِنْ شِئْتَ‏.‏ فَأَقَامَ الصَّلاَةَ فَتَقَدَّمَ أَبُو بَكْرٍ، ثُمَّ جَاءَ النَّبِيُّ صلى الله عليه وسلم يَمْشِي فِي الصُّفُوفِ، حَتَّى قَامَ فِي الصَّفِّ الأَوَّلِ، فَأَخَذَ النَّاسُ بِالتَّصْفِيحِ حَتَّى أَكْثَرُوا، وَكَانَ أَبُو بَكْرٍ لاَ يَكَادُ يَلْتَفِتُ فِي الصَّلاَةِ، فَالْتَفَتَ فَإِذَا هُوَ بِالنَّبِيِّ صلى الله عليه وسلم وَرَاءَهُ فَأَشَارَ إِلَيْهِ بِيَدِهِ، فَأَمَرَهُ يُصَلِّي كَمَا هُوَ، فَرَفَعَ أَبُو بَكْرٍ يَدَهُ، فَحَمِدَ اللَّهَ، ثُمَّ رَجَعَ الْقَهْقَرَى وَرَاءَهُ حَتَّى دَخَلَ فِي الصَّفِّ، وَتَقَدَّمَ النَّبِيُّ صلى الله عليه وسلم فَصَلَّى بِالنَّاسِ، فَلَمَّا فَرَغَ أَقْبَلَ عَلَى النَّاسِ فَقَالَ ‏ "‏ يَا أَيُّهَا النَّاسُ مَا لَكُمْ إِذَا نَابَكُمْ شَىْءٌ فِي صَلاَتِكُمْ أَخَذْتُمْ بِالتَّصْفِيحِ، إِنَّمَا التَّصْفِيحُ لِلنِّسَاءِ، مَنْ نَابَهُ شَىْءٌ فِي صَلاَتِهِ فَلْيَقُلْ سُبْحَانَ اللَّهِ، فَإِنَّهُ لا يَسْمَعُهُ أَحَدٌ إِلاَّ الْتَفَتَ، يَا أَبَا بَكْرٍ مَا مَنَعَكَ حِينَ أَشَرْتُ إِلَيْكَ لَمْ تُصَلِّ بِالنَّاسِ ‏"‏‏.‏ فَقَالَ مَا كَانَ يَنْبَغِي لاِبْنِ أَبِي قُحَافَةَ أَنْ يُصَلِّيَ بَيْنَ يَدَىِ النَّبِيِّ صلى الله عليه وسلم‏.‏

Narrated Sahl bin Sa`d:There was a dispute amongst the people of the tribe of Bani `Amr bin `Auf. The Prophet (ﷺ) went to them along with some of his companions in order to make peace between them. The time for the prayer became due but the Prophet (ﷺ) did not turn up; Bilal pronounced the Adhan (i.e. call) for the prayer but the Prophet (ﷺ) did not turn up, so Bilal went to Abu Bakr and said, "The time for the prayer is due and the Prophet (ﷺ) is detained, would you lead the people in the prayer?" Abu Bakr replied, "Yes, if you wish." So, Bilal pronounced the Iqama of the prayer and Abu Bakr went ahead (to lead the prayer), but the Prophet came walking among the rows till he joined the first row. The people started clapping and they clapped too much, and Abu Bakr used not to look hither and thither in the prayer, but he turned round and saw the Prophet (ﷺ) standing behind him. The Prophet (ﷺ) beckoned him with his hand to keep on praying where he was. Abu Bakr raised his hand and praised Allah and then retreated till he came in the (first) row, and the Prophet (ﷺ) went ahead and lead the people in the prayer. When the Prophet (ﷺ) finished the prayer, he turned towards the people and said, "O people! When something happens to you during the prayer, you start clapping. Really clapping is (permissible) for women only. If something happens to one of you in his prayer, he should say: 'Subhan Allah', (Glorified be Allah), for whoever hears him (saying so) will direct his attention towards him. O Abu Bakr! What prevented you from leading the people in the prayer when I beckoned to you (to continue)?" Abu Bakr replied, "It did not befit the son of Abu Quhafa to lead the prayer in front of the Prophet

حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا مُعْتَمِرٌ، قَالَ سَمِعْتُ أَبِي أَنَّ أَنَسًا ـ رضى الله عنه ـ قَالَ قِيلَ لِلنَّبِيِّ صلى الله عليه وسلم لَوْ أَتَيْتَ عَبْدَ اللَّهِ بْنَ أُبَىٍّ‏.‏ فَانْطَلَقَ إِلَيْهِ النَّبِيُّ صلى الله عليه وسلم وَرَكِبَ حِمَارًا، فَانْطَلَقَ الْمُسْلِمُونَ يَمْشُونَ مَعَهُ، وَهْىَ أَرْضٌ سَبِخَةٌ، فَلَمَّا أَتَاهُ النَّبِيُّ صلى الله عليه وسلم فَقَالَ إِلَيْكَ عَنِّي، وَاللَّهِ لَقَدْ آذَانِي نَتْنُ حِمَارِكَ‏.‏ فَقَالَ رَجُلٌ مِنَ الأَنْصَارِ مِنْهُمْ وَاللَّهِ لَحِمَارُ رَسُولِ اللَّهِ صلى الله عليه وسلم أَطْيَبُ رِيحًا مِنْكَ‏.‏ فَغَضِبَ لِعَبْدِ اللَّهِ رَجُلٌ مِنْ قَوْمِهِ فَشَتَمَا، فَغَضِبَ لِكُلِّ وَاحِدٍ مِنْهُمَا أَصْحَابُهُ، فَكَانَ بَيْنَهُمَا ضَرْبٌ بِالْجَرِيدِ وَالأَيْدِي وَالنِّعَالِ، فَبَلَغَنَا أَنَّهَا أُنْزِلَتْ ‏{‏وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا‏}‏‏.‏

Narrated Anas:It was said to the Prophet (ﷺ) "Would that you see `Abdullah bin Ubai." So, the Prophet (ﷺ) went to him, riding a donkey, and the Muslims accompanied him, walking on salty barren land. When the Prophet (ﷺ) reached `Abdullah bin Ubai, the latter said, "Keep away from me! By Allah, the bad smell of your donkey has harmed me." On that an Ansari man said (to `Abdullah), "By Allah! The smell of the donkey of Allah's Messenger (ﷺ) is better than your smell." On that a man from `Abdullah's tribe got angry for `Abdullah's sake, and the two men abused each other which caused the friends of the two men to get angry, and the two groups started fighting with sticks, shoes and hands. We were informed that the following Divine Verse was revealed (in this concern):-- "And if two groups of Believers fall to fighting then, make peace between them

أَخْبَرَنَا الإِمَامُ أَبُو عَبْدِ الرَّحْمَنِ النَّسَائِيُّ، مِنْ لَفْظِهِ قَالَ أَنْبَأَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، قَالَ حَدَّثَنَا اللَّيْثُ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عُبَادَةَ بْنِ الْوَلِيدِ بْنِ عُبَادَةَ بْنِ الصَّامِتِ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ، قَالَ بَايَعْنَا رَسُولَ اللَّهِ صلى الله عليه وسلم عَلَى السَّمْعِ وَالطَّاعَةِ فِي الْيُسْرِ وَالْعُسْرِ وَالْمَنْشَطِ وَالْمَكْرَهِ وَأَنْ لاَ نُنَازِعَ الأَمْرَ أَهْلَهُ وَأَنْ نَقُومَ بِالْحَقِّ حَيْثُ كُنَّا لاَ نَخَافُ لَوْمَةَ لاَئِمٍ ‏.‏

It was narrated that 'Ubadah bin As-Samit said:"We pledged to the Messenger of Allah to hear and obey, both in times of ease and hardship, when we felt energetic and when we felt tired, that we would not contend with the orders of whomever was entrusted with it, that we would was entrusted with it, that we would stand firm in the way of truth wherever we may be, and that we would not fear the blame of the blamers

أَخْبَرَنَا عِيسَى بْنُ حَمَّادٍ، قَالَ أَنْبَأَنَا اللَّيْثُ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عُبَادَةَ بْنِ الْوَلِيدِ بْنِ عُبَادَةَ بْنِ الصَّامِتِ، عَنْ أَبِيهِ، أَنَّ عُبَادَةَ بْنَ الصَّامِتِ، قَالَ بَايَعْنَا رَسُولَ اللَّهِ صلى الله عليه وسلم عَلَى السَّمْعِ وَالطَّاعَةِ فِي الْعُسْرِ وَالْيُسْرِ ‏.‏ وَذَكَرَ مِثْلَهُ ‏.‏

It was narrated that 'Ubadah bin As-Samit said:"We pledged to the Messenger of Allah to hear and obey, both in times of hardship and ease." And he mentioned similarly

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ بْنِ قَعْنَبٍ، وَقُتَيْبَةُ بْنُ سَعِيدٍ، قَالاَ حَدَّثَنَا الْمُغِيرَةُ، - يَعْنِيَانِ الْحِزَامِيَّ ح وَحَدَّثَنَا زُهَيْرُ بْنُ حَرْبٍ، وَعَمْرٌو النَّاقِدُ، قَالاَ حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، كِلاَهُمَا عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَفِي حَدِيثِ زُهَيْرٍ يَبْلُغُ بِهِ النَّبِيَّ صلى الله عليه وسلم ‏.‏ وَقَالَ عَمْرٌو رِوَايَةً ‏ "‏ النَّاسُ تَبَعٌ لِقُرَيْشٍ فِي هَذَا الشَّأْنِ مُسْلِمُهُمْ لِمُسْلِمِهِمْ وَكَافِرُهُمْ لِكَافِرِهِمْ ‏"‏ ‏.‏

It has been narrarted on the authority of Abu Huraira that the Messenger of Allah (ﷺ) said:People are subservient to the Quraish: the Muslims among them being subservient to the Muslims among them, and the disbelievers among the people being subservient to the disbelievers among them

وَحَدَّثَنِي يَحْيَى بْنُ حَبِيبٍ الْحَارِثِيُّ، حَدَّثَنَا رَوْحٌ، حَدَّثَنَا ابْنُ جُرَيْجٍ، حَدَّثَنِي أَبُو الزُّبَيْرِ أَنَّهُ سَمِعَ جَابِرَ بْنَ عَبْدِ اللَّهِ، يَقُولُ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏ "‏ النَّاسُ تَبَعٌ لِقُرَيْشٍ فِي الْخَيْرِ وَالشَّرِّ ‏"‏ ‏.‏

It has been narrated on the authority of Jabir b. 'Abdullah that the Messenger of Allah (ﷺ) said:People are the followers of Quraish in good as well as evil (i. e. in the customs of Islamic as well as pre-Islamic times)

والسياسة وهي للتأليف والاجتماع والتعاون على أسباب المعيشة وضبطها

وسلامة البدن بالاجتماع والتظاهر والتعاون الذي يتوصل به إلى الملبس والمطعم والمسكن وهو منوط بالسلطان وقانونه في ضبط الناس على منهج العدل والسياسة في ناصية الفقيه

والتضارب يدعو إلى التعاون فلا ينبغي أن يبالي بلوازم الأمر بالمعروف

| باب في التعاون على البر والتقوى

ويطلعك على هذا التلبيس ما أذكره وهو أن التعاون على طلب الحق من الدين ولكن له شروط وعلامات ثمان الأول أن لا يشتغل به وهو من فروض الكفايات من لم يتفرغ من فروض الأعيان ومن عليه فرض عين فاشتغل بفرض كفاية وزعم أن مقصده الحق فهو كذاب

وقد يبلغ الجهل بكثير من هؤلاء إلى أن يعتقد أن التعاون على الفاحشة تعاون على الخير والبر وأن الجالب محسن إلى العاشق جدير بالثواب وأنه ساع في دوائه وشفائه وتفريج كرب العشق عنه وأن من نفس عن مؤمن كربة من كرب الدينا نفس الله عنه كربة من كرب يوم القيامة

Community social capital and inequality in depressive symptoms among older Japanese adults: A multilevel study.: Although studies have suggested that community social capital contributes to narrow income-based inequality in depression, the impacts may depend on its components. Our multilevel cross-sectional analysis of data from 42,208 men and 45,448 women aged 65 years or older living in 565 school districts in Japan found that higher community-level civic participation (i.e., average levels of group participation in the community) was positively associated with the prevalence of depressive symptoms among

Mental health impact of social capital interventions: a systematic review.: Purpose: Mental disorders are a major contributor to the global burden of disease and disability, and can be extremely costly at both individual and community level. Social capital, (SC) defined as an individual's social relationships and participation in community networks, may lower the risk of mental disorders while increasing resilience capacity, adaptation and recovery. SC interventions may be a cost-effective way of preventing and ameliorating these conditions. However, the impact of these

Social capital and physical health: An updated review of the literature for 2007-2018.: Purpose: Social capital is frequently indicated as a determinant of population health. Despite an increase in the frequency of public health studies including such measures, our understanding of social capital's effects on health remains unclear. In 2008, a systematic review of the "first decade" of research on social capital and health was published in the textbook Social Capital and Health. Our study intends to update and expand upon this original review to account for developments in the lite

Social capital interventions targeting older people and their impact on health: a systematic review.: Background: Observational studies show that social capital is a protective health factor. Therefore, we aim to assess the currently unclear health impact of social capital interventions targeting older adults. Methods: We conducted a systematic review based on a logic model. Studies published between January 1980 and July 2015 were retrieved from MEDLINE, EMBASE, CINAHL, PsycINFO, Cochrane Central Register of Controlled Trials and Web of Science. We included randomised controlled trials targetin

Social and socio-demographic neighborhood effects on adolescent alcohol use: a systematic review of multi-level studies.: There is growing interest in the role of the neighborhood environment on adolescent alcohol use. Multi-level designs are ideally suited to this investigation due to their ability to examine area-level effects over and above the effects due to neighborhood composition. To date, most research in this area has focused on the physical availability of alcohol in the neighborhood. We reviewed the multi-level evidence on neighborhood-level risk and protective factors which influence adolescent alcohol

Is volunteering a public health intervention? A systematic review and meta-analysis of the health and survival of volunteers.: Background: Volunteering has been advocated by the United Nations, and American and European governments as a way to engage people in their local communities and improve social capital, with the potential for public health benefits such as improving wellbeing and decreasing health inequalities. Furthermore, the US Corporation for National and Community Service Strategic Plan for 2011-2015 focused on increasing the impact of national service on community needs, supporting volunteers' wellbeing, a

Emergence of an Israel faith-based community organization facilitating live donor kidney transplantation.

Background: The 2014 Consensus Conference on Best Practices in Living Kidney Donations recognized live donor kidney transplantation as the best treatment for late-stage kidney disease, yielding superior graft and patient survival, improved quality of life, fewer requirements for dialysis and increased cost-effectiveness compared to deceased donor kidney transplantation. Yet in spite of the excellent results of living kidney donation, the annual number of living kidney donors is declining in many countries, including the United States. In Israel, a non-profit organization, Matnat Chaim ("Gift of Life" in Hebrew), a faith-based initiative, has emerged as a major force for arranging living donor kidney transplantation mainly by facilitating altruistic living unrelated donor transplantation. Methods: A retrospective review of the records of live kidney donations facilitated by the Matnat Cha…

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Effective advocacy strategies for influencing government nutrition policy: a conceptual model.

Influencing public policy change can be difficult and complex, particularly for those with limited power and resources. For any one issue there may be several groups, including the commercial sector and public health advocates advocating from different policy perspectives. However, much of the public health advocacy literature and tools available for those wanting to improve their practice is based on research from one specific perspective of an issue. This approach deprives advocates of potential insight into the most effective levers for this complex and difficult process. To provide a more comprehensive insight into effective levers for influencing public health policy change, a conceptual model for poorly-resourced advocates was developed. The model was developed through the integration and synthesis of policy process and network theories with the results from three studies conducted…

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Continuing conversations about adverse childhood experiences (ACEs) screening: A public health perspective.

Currently, in the U.S. and worldwide, childhood trauma is a public health crisis. Childhood adversities, such as abuse, neglect, and related household stressors, are common, interrelated and contribute to multiple adverse social, behavioral and health outcomes throughout the lifespan. The present article provides further discussion regarding adverse childhood experiences (ACEs) screening in healthcare utilizing the etic and emic perspectives. Screening in the healthcare system leans toward the etic view: objective observations of symptoms, which may then lead to intervention delivery. Whereas the emic view provides the subjective perspective as experienced by participants of a system, culture, or common group. Finkelhor's argument about cautions regarding widespread screening is relevant in the current allopathic healthcare system, which utilizes an etic perspective and where evidence-ba…

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Enhancing capacity among faith-based organizations to implement evidence-based cancer control programs: a community-engaged approach.

Evidence-based interventions (EBIs) to promote cancer control among Latinos have proliferated in recent years, though adoption and implementation of these interventions by faith-based organizations (FBOs) is limited. Capacity building may be one strategy to promote implementation. In this qualitative study, 18 community key informants were interviewed to (a) understand existing capacity for health programming among Catholic parishes, (b) characterize parishes' resource gaps and capacity-building needs implementing cancer control EBIs, and (c) elucidate strategies for delivering capacity-building assistance to parishes to facilitate implementation of EBIs. Semi-structured qualitative interviews were conducted. Key informants concurred about the capacity of Catholic parishes to deliver health programs, and described attributes of parishes that make them strong partners in health promotion …

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The power of symbolic capital in patient and public involvement in health research.

Background: Policy-makers and health research funders increasingly require researchers to demonstrate that they have involved patients in the design and conduct of research. However, the extent to which patients and public have the power to get involved on an equal footing is dependent on their economic, cultural, social and symbolic capital. Objective: To explore power relations in patient and public involvement (PPI) in research, particularly how patients may wield symbolic capital to develop a more equal relationship. Methods: Narrative interviews with a maximum variation sample of 38 people involved as patients, carers or public in health research, analysed thematically. Findings: Symbolic capital may be demonstrated in a range of ways (sometimes alongside or in the absence of other forms of capital): illness experience, technical illness knowledge and the challenging outsider. Symbo…

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Social Mobilization and Community Engagement Central to the Ebola Response in West Africa: Lessons for Future Public Health Emergencies.

Following the World Health Organization (WHO) declaration of a Public Health Emergency of International Concern regarding the Ebola outbreak in West Africa in July 2014, UNICEF was asked to co-lead, in coordination with WHO and the ministries of health of affected countries, the communication and social mobilization component-which UNICEF refers to as communication for development (C4D)-of the Ebola response. For the first time in an emergency setting, C4D was formally incorporated into each country's national response, alongside more typical components such as supplies and logistics, surveillance, and clinical care. This article describes the lessons learned about social mobilization and community engagement in the emergency response to the Ebola outbreak, with a particular focus on UNICEF's C4D work in Guinea, Liberia, and Sierra Leone. The lessons emerged through an assessment conduct…

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Siblings of children with complex care needs: their perspectives and experiences of participating in everyday life.

Background: Participating in everyday life is essential to the healthy development and emotional well-being of children. However, little is known about siblings of children with complex care needs (CCN), and their perspectives and experiences of participating in everyday life. The aim of this paper is to present research findings that add to our understanding of how siblings of children with CCN view and experience participation in everyday life. Methods: To arrive at a detailed and accurate understanding of the siblings' perspectives and experiences, we used the qualitative research design of ethnography. Sixteen siblings (seven brothers, nine sisters) of children with CCN were recruited. The siblings ranged in age between 7 and 25 years, with a mean age of 14 years. All siblings took part in opened-ended interviews and completed ecomaps to describe how they participate. Five siblings a…

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Using Qualitative Methods to Understand Physical Activity and Weight Management Among Bangladeshis in New York City, 2013.

Introduction: South Asians experience high rates of cardiovascular disease and type 2 diabetes, coupled with low rates of reported physical activity. We report findings from a qualitative sub-study that was conducted in 2013 among Bangladeshi immigrants in New York City to understand factors that affect physical activity practices and weight management in this community. Methods: Qualitative study participants were recruited from community-based settings. Sex-specific focus groups were conducted by trained community health workers. Proceedings were audio-recorded for translation and transcription and coded using a constant comparative approach. Data were coded using Atlas.ti software. Results: Six focus groups were completed with a final sample of 67 participants (63% male, 37% female). Mean participant age was 42 years; mean years of residence in the United States was 12. Key themes tha…

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Community Gender Norms Change as a Part of a Multilevel Approach to Sexual Health Among Married Women in Mumbai, India.

Inequitable gender norms in societies and communities negatively contribute to women's sexual and reproductive health. While the need for change in gender norms is well recognized, the task is highly challenging in terms of intervention design, implementation and assessment of impact. This paper describes a methodology for identification of gender norms, the design of community level intervention, community participation and the assessment of intervention impact in a low income, predominately Muslim community of 600,000 people in Mumbai, India. Formative research focused on in-depth interviews with women, men and couples yielding gender normative statements and assessment of community resources to facilitate change. A Gender Equity Scale (GES) based on this formative research was developed and administered annually for a three-year period to random, cross-sectional samples in the interve…

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Recruitment of Older Adults: Success May Be in the Details.

Purpose: Describe recruitment strategies used in a randomized clinical trial of a behavioral prospective memory intervention to improve medication adherence for older adults taking antihypertensive medication. Results: Recruitment strategies represent 4 themes: accessing an appropriate population, communication and trust-building, providing comfort and security, and expressing gratitude. Recruitment activities resulted in 276 participants with a mean age of 76.32 years, and study enrollment included 207 women, 69 men, and 54 persons representing ethnic minorities. Recruitment success was linked to cultivating relationships with community-based organizations, face-to-face contact with potential study participants, and providing service (e.g., blood pressure checks) as an access point to eligible participants. Seventy-two percent of potential participants who completed a follow-up call and…

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Ethical challenges in mental health research among internally displaced people: ethical theory and research implementation.

Millions of people undergo displacement in the world. Internally displaced people (IDP) are especially vulnerable as they are not protected by special legislation in contrast to other migrants. Research conducted among IDPs must be correspondingly sensitive in dealing with ethical issues that may arise. Muslim IDPs in Puttalam district in the North-Western province of Sri Lanka were initially displaced from Northern Sri Lanka due to the conflict in 1991. In the backdrop of a study exploring the prevalence of common mental disorders among the IDPs, researchers encountered various ethical challenges. These included inter-related issues of autonomy, non-maleficence, beneficence, confidentiality and informed consent, and how these were tailored in a culture-specific way to a population that has increased vulnerability. This paper analyses how these ethical issues were perceived, detected and…

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Process evaluation of a community-based intervention program: Healthy Youth Healthy Communities, an adolescent obesity prevention project in Fiji.

Nearly one-half of the adult population in Fiji between the ages of 15-64 years is either overweight or obese; and rates amongst school children have, on average, doubled during the last decade. There is an urgent need to scale up the promotion of healthy behaviors and environments using a multi-sectoral approach. The Healthy Youth Healthy Community (HYHC) project in Fiji used a settings approach in secondary schools and faith-based organizations to increase the capacity of the whole community, including churches, mosques and temples, to promote healthy eating and regular physical activity, and to prevent unhealthy weight gain in adolescents aged 13-18 years. The team consisted of a study manager, project coordinator and four research assistants (RAs) committed to planning, designing and facilitating the implementation of intervention programs in collaboration with other stakeholders, su…

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Inviting consumers to downsize fast-food portions significantly reduces calorie consumption.

Policies that mandate calorie labeling in fast-food and chain restaurants have had little or no observable impact on calorie consumption to date. In three field experiments, we tested an alternative approach: activating consumers' self-control by having servers ask customers if they wanted to downsize portions of three starchy side dishes at a Chinese fast-food restaurant. We consistently found that 14-33 percent of customers accepted the downsizing offer, and they did so whether or not they were given a nominal twenty-five-cent discount. Overall, those who accepted smaller portions did not compensate by ordering more calories in their entrées, and the total calories served to them were, on average, reduced by more than 200. We also found that accepting the downsizing offer did not change the amount of uneaten food left at the end of the meal, so the calorie savings during purchasing tra…

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Community participation as a predictor of recovery-oriented outcomes among emerging and mature adults with mental illnesses.

Objective: The promotion of recovery and quality of life is a major focus of national and local mental health system transformation efforts. There has been simultaneous interest in enhancing community participation as a facilitator of recovery. This study examines the community participation experiences of emerging adults and mature adults with serious mental illnesses and the relationship between various types of participation and recovery, quality of life, and meaning of life. Methods: Baseline data from the Consumer-Operated Service Program multisite study were utilized. The sample was recruited from traditional mental health services and consisted of 233 emerging adults and 1,594 mature adults. Ten areas of participation were examined: parenting, employment, volunteering, college student, group membership, civic engagement, peer support, friendships, intimate relationships, and engag…

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The IDEFICS cohort: design, characteristics and participation in the baseline survey.

Background: The European IDEFICS (Identification and prevention of dietary- and lifestyle-induced health effects in children and infants) study was set up to determine the aetiology of overweight, obesity and related disorders in children, and to develop and evaluate a tailored primary prevention programme. Objective: This paper focuses on the aetiological element of the multicentre study, the measures and examinations, sociodemographic characteristics of the study sample and proportions of participation. Design: Prospective cohort study with an embedded intervention study that started with a baseline survey in eight countries in 2007-2008. Subjects and measurements: Baseline participants of the prospective cohort study were 16,224 children aged 2-9 years. Parents reported sociodemographic, behavioural, medical, nutritional and other lifestyle data for their children and families. Examin…

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An initial attempt at operationalizing and testing the Community Coalition Action Theory.

The Community Coalition Action Theory (CCAT) blends practice wisdom with empirical data to explain how community coalitions achieve community change and community capacity outcomes. The current study uses data from an evaluation of 20 California Healthy Cities and Communities coalitions to test relationships between coalition factors and outcomes as predicted by CCAT in two stages of coalition development. Data are from two rounds of coalition member surveys, interviews with local coalition coordinators, and semiannual progress reports. Consistent with CCAT predictions and prior research, shared decision making and leadership were correlated with participation; staff competence, task focus, and cohesion were correlated with member satisfaction. Coalition size was associated with participation and dollars leveraged. Also, consistent with CCAT, diversity of funding sources was associated w…

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Faith wellness collaboration: a community-based approach to address type II diabetes disparities in an African-American community.

Community-based participatory action research was utilized to form a collaboration that developed a Health Ministry program in four Northeastern urban Black Churches, in which they designed and implemented a culturally competent Type II Diabetes self management education program. Minister sponsorship and a program coordinator synchronized the four Health Ministries' development and diabetes program planning. A case study design, and participant observations and a focus group methodology were used to explore the faith-based community residents' collaboration development, and design and implementation of the health promotion program. The implementation process can be described as occurring in four essential elements: (1) the development of the health ministry in each of the four churches; (2) the process in which the four ministries coordinated their activities to create the diabetes educa…

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'It's my inner strength': spirituality, religion and HIV in the lives of young African American men who have sex with men.

Young black men who have sex with men account for 48% of 13-29-year-old HIV-positive men who have sex with men in the USA. It is important to develop an effective HIV prevention approach that is grounded in the context of young men's lives. Towards this goal, we conducted 31 interviews with 18-30-year-old men who have sex with men in the San Francisco-Oakland Bay Area. This paper examines the roles of religion and spirituality in men who have sex with men's lives, which is central in the lives of many African Americans. Six prominent themes emerged: (1) childhood participation in formal religious institutions, (2) the continued importance of spirituality among men who have sex with men, (3) homophobia and stigmatisation in traditional black churches, (4) tension between being a man who has sex with men and being a Christian, (5) religion and spirituality's impact on men's sense of person…

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Latino Women's Spiritual Beliefs Related to Health.

Purpose: This study employed qualitative research to describe the relationship between spirituality and overall health among a sample of Latino women. A framework is presented for understanding this complex relationship. Design: Findings are presented from a qualitative analysis of six 1.5-hour focus group sessions. Setting: The research was conducted among Latino women living in Chicago, Illinois, and Northeastern New York communities. We employed a community-based participatory research approach in which community members were active participants throughout the research process. Subjects: Subjects were 47 Latino women 31 to 81 years, all of whom were Christian and the majority (43%) of whom had less than a high school education. Twenty-seven percent reported having high school diplomas, and the same percentage reported at least some college. Of the women who answered the questions, one…

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Going green to be seen: status, reputation, and conspicuous conservation.

Why do people purchase proenvironmental "green" products? We argue that buying such products can be construed as altruistic, since green products often cost more and are of lower quality than their conventional counterparts, but green goods benefit the environment for everyone. Because biologists have observed that altruism might function as a "costly signal" associated with status, we examined in 3 experiments how status motives influenced desire for green products. Activating status motives led people to choose green products over more luxurious nongreen products. Supporting the notion that altruism signals one's willingness and ability to incur costs for others' benefit, status motives increased desire for green products when shopping in public (but not private) and when green products cost more (but not less) than nongreen products. Findings suggest that status competition can be use…

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Developing culturally sensitive cognitive behaviour therapy for psychosis for ethnic minority patients by exploration and incorporation of service users' and health professionals' views and opinions.

Background: Studies of cognitive behaviour therapy (CBT) for schizophrenia demonstrate that African-Caribbean and Black African patients have higher dropout rates and poor outcomes from treatment. Aim: The main aim of the study was to produce a culturally sensitive adaption of an existing CBT manual for therapists working with patients with psychosis from specified ethinic minority communities (African-Caribbean, Black-African/Black British, and South Asian Muslims). This will be based on gaining meaningful understanding of the way members (lay and service users) of these minority communities typically view psychosis, its origin and management including their cultural influences, values and attitudes. Method: This two-centre (Hampshire and West London) qualitative study consisted of individual semi-structured interviews with patients with schizophrenia (n = 15); focus groups with lay mem…

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Food insecurity and participation in community food programs among low-income Toronto families.

Objectives: Responses to food insecurity in Canada have been dominated by community-based food initiatives, while little attention has been paid to potential policy directions to alleviate this problem. The purpose of this paper is to examine food security circumstances, participation in community food programs, and strategies employed in response to food shortages among a sample of low-income families residing in high-poverty Toronto neighbourhoods. Methods: Data from surveys conducted with 484 families and neighbourhood mapping were analyzed. Results: Two thirds of families were food insecure over the past 12 months and over one quarter were severely food insecure, indicative of food deprivation. Only one in five families used food banks in the past 12 months and the odds of use were higher among food-insecure families. One third of families participated in children's food programs but…

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Maternal involvement in the education of young children with autism spectrum disorders.

Parent involvement is widely acknowledged to be a critical ;best practice' in the education of young children with ASD. Despite its importance, no studies to date have systematically examined the relative influence of child, family, and school factors on the extent to which parents participate in the education of their children with ASD. In the present study, questionnaire and interview data collected from the mothers and teachers of 95 children receiving public school services for ASD were used to address this issue. Descriptively, wide variation was found in both type and intensity of mothers' educational involvement. Regression analyses showed involvement, both at school and at home, to be heavily influenced by the extent to which school staff actively encouraged, assisted, and provided opportunities for parent involvement. In addition, severity of child behavior problems was also fou…

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The greater Denver Latino Cancer Prevention/Control Network. Prevention and research through a community-based approach.

The Latino/a Research & Policy Center (LRPC), at the University of Colorado (UC) at Denver and Health Sciences Center built the Greater Denver Latino Cancer Prevention Network, a successful cancer prevention network, in 6 Denver metro area counties. The Network consisted of 23 Latino community-based organizations, health clinics, social service agencies, faith-based groups, and employee-based organizations; 2 migrant health clinics; and 14 scientific partners including the UC Comprehensive Cancer Center, the Colorado Department of Public Health and Environment, and the American Cancer Society. The Network focused on 5 significant cancers: breast, cervical, lung, colorectal, and prostate cancer. The Steering Committee initiated a review process for junior researchers that resulted in 5 NCI-funded pilot projects. Pilot projects were conducted with various Latino populations. The Network de…

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Listening to diversity stories: principles for practice in community research and action.

Three broad Diversity Principles for Community Research and Action are described and offered as community psychology's contribution to the growing literature on multicultural competence in psychology. The principles are applicable to multiple dimensions of diversity including race, ethnicity, gender, sexual orientation, religion, disability, and social class. The diversity principles are illustrated with examples from the twenty-two diversity stories in the AJCP Special Issue on Diversity Stories in Community Research and Action. Each of the three diversity principles (Community Culture, Community Context, and Self-in-Community) are associated with a fundamental assumption, a process emphasis (descriptive, analytic, and reflective), a core question to engage, an orienting stance (informed compassion, contextualized understanding, and empowered humility), and three areas of focus. Taken t…

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