There is limited research concerning food intolerance and an absence of services for patients who believe that they have a food intolerance. This thesis aimed to explore food intolerance in a Primary Care setting (four GP surgeries) through four related studies. The first study used a survey method to assess the prevalence of perceived food intolerance in a community sample. The second study involved the development and exploratory evaluation of four nurse-led food intolerance clinics being piloted in the Primary Care setting. The third and fourth studies used in-depth interviews (n=10) to explore patients' experiences of food intolerance symptoms and the processes of symptom change in patients who had attended the clinic and experienced symptom improvement. The initial cross-sectional survey revealed that, in a community sample (n = 2,384, 37% response rate), the prevalence of perceived food allergy was 17.7% and of food intolerance was 33.5%. Respondents reported high levels of food avoidance, but low levels of help-seeking and high levels of interest in a food intolerance clinic. The evaluation of the food intolerance clinics in the GP surgeries revealed significant improvements in symptoms, health status and mood following a two week Healthy Eating diet (n =150), and further improvements in symptoms for individuals who continued on to a Wheat and Dairy-Free diet (n = 44). In addition, participants reported changes in illness cognitions, including increased illness coherence. The third study revealed that symptoms prior to the clinic had a significant negative impact on individuals' lives, and were associated with feelings of uncertainty, the need to find a cause and issues concerning the legitimacy of symptoms. Despite help-seeking attempts, patients were unable to identify appropriate causes or treatment for their symptoms. The qualitative analysis of patients' accounts in the fourth study identified that key mechanisms of perceived symptom change were the therapeutic alliance with the nurse, the awareness gained from food diaries and the process of identifying a culprit food. Through these mechanisms patients described gaining a sense of illness coherence and legitimacy, which was linked to increased control and a return to normality in their lives.

Uncertainty is woven into the fabric of human experience. All types of experiences involve some degree of uncertainty. Given the pervasiveness of uncertainty in daily life, individual differences how people think, behave, and feel about uncertainty matters. Some respond to uncertainty with fear and anxiety while others respond to uncertainty with curiosity and interest. The current project focused on two responses to uncertainty: intolerance of uncertainty and curiosity. The three main aims were to examine the relationship between these constructs directly, to investigate their unique contributions to outcomes of wellbeing and general psychological distress, and to examine cognitive appraisals associated with proximate outcomes of worry and interest. A large online adult sample (N = 413) completed self-report measures of IU, curiosity, personality, well-being, and general psychological distress symptoms. Participants also completed a novel vignette-based task of hypothetical future scenarios that varied in degree of uncertainty and pleasantness. IU was inversely associated with only some of the hypothesized curiosity dimensions. After accounting for personality traits, trait IU explained an additional 15% of the variance in general psychological distress, and trait curiosity explained an additional 16% of the variance in wellbeing. Each reflects a small but noteworthy additional contribution to these outcomes. For uncertain situations only, coping potential demonstrated a modest moderation effect of the appraisal of uncertainty on worry and interest, in support of project hypotheses. Limitations and implications for future research are discussed.

In my research I explore the complex roles of place and religious identities in mobilizing help to general and double outgroups. Chapter 1 reviews the literature on altruism in general, and on the social identity approach to helping in particular. Chapter 2 uses the concept of place identity to explore outgroup helping. Study 1 (N=104) examines how the boundaries of social identity might extend the boundaries of social inclusiveness, leading to outgroup helping. Its results show that a prime of Europeanness, rather than national identity, increased participants' readiness to help African victims, regardless of their implied religiousness, which is considered in terms of self-categorization theory. Study 2 (N=67) explores how the possible contents ("Meanness" and "pessimism") of such place identities might facilitate and hinder helping to the outgroup in general. Contrary to predictions, it was the stereotype of pessimism (not meanness) that enhanced it, which is considered in terms of stereotype threat. Study 3 (n=79) further examines the complex role of interlinked religious and place identities under threat in affecting generosity-to double outgroup victims. Showing that such generosity appears to be greatest when a relevant threat to the ingroup is high, it actually seems to lend more support to the explanation of meta-stereotyping than stereotype threat. Chapter 3 explores outgroup helping using the religious identities of Catholic and Christian. Against predictions, in Study 4 (n=97) the prime of Catholic religious identity increased the likelihood of help when outgroup members could be inferred as Muslim. These results are explained in terms of the rneta-stereotyping literature. Fleshing out that explanation, Study 5 examines outgroup helping as a form of strategic expression of ingroup identity. This time a meta-stereotypic prime of participants (n=73) as "mean", but not "pessimistic", allegedly held by national outgroup, led to greater chances of helping the outgroup in general. To complement this study, in which such negative metastereotypes were now advised to be held by a religious outgroup, Study 6 (n=70) examines different metastereotypes that are directly relevant to the primed religious identities. It shows that a meta-stereotypic prime of participants as "intolerant" results in greater chances of helping the outgroup, but only in term of money and time, not organized religious support, like it was under a condition of "idolatry". Chapter 4 describes a study based on 30 one-to-one semi-structured interviews with Polish Catholics at a Catholic community centre. The qualitative analysis of these interviews (in which the vignettes used in the experimantal studies were used as primes for conversational topics) is used to shed some extra light on the experimental findings and substantiate their possible explanations. Conducting a dialogue with the existing literature on outgroup helping all across my thesis, I aim to extend some of it by discussing the theoretical meanings and implications of my findings and outlining some possible directions for future research.

The aim of the present paper is to better understand the reality of religious pluralism, itscauses and the possibilities by which this situation could be maximized in the sense oftrying to reach a satisfactory agreement for all parties involved through reflections onpluralism. Corollary, it seeks to deepen the understanding on the topic ofmulticulturalism with a focus on the field of religious and political theory on topics suchas minorities, religious and cultural pluralism, liberal multiculturalism. In trying tosolve this spinney theoretical inquiry I chose to focus on a case study about theOrthodox Church’s traditional values that represent the keystone of what the Churchpreaches, with a strong focus on collective interests to the detriment of individual rights,intolerance of religious minorities.

博士（社会学） / 12613乙第579号 / 一橋大学

Thesis (LLD)--University of Stellenbosch, 2002. / ENGLISH ABSTRACT: The central issue which is considered in this thesis is the meaning of the constitutional guarantees of religious rights and freedoms in South Africa. In other words, it is concerned with the functions of the state, through its laws or conduct, in respect of religion and with its relationship towards the institutional church or religious community. It is argued that religious freedom is, in fact, a bundle of rights and freedoms. The "essential rights and freedoms of religion" which constitute this "bundle" are identified in the context of the historical development of religious rights. It is shown that religious rights theories have developed in the West which include concepts of freedom of conscience, the right to freely exercise religion, accommodation of pluralism of a confessional and institutional nature, equality of all religions before the law, nondiscrimination on the grounds offaith, institutional separation of church and state and some separation of state (or law) and religion. It is maintained that no single principle could by itself guarantee religious freedom and that these rights and freedoms are mutually. supportive of and mutually subservient to the highest goal of guaranteeing religious freedom. These essential rights and freedoms are therefore treated as constituting minimum standards for the protection of religious freedom and it is argued that religious freedom as protected in the South African Constitution should be interpreted to incorporate these multiple principles. It is shown that, prior to the promulgation of the interim Constitution the essential rights and freedoms of religion were not adequately protected in South Africa and that the constitutional entrenchment of these essential religious rights was necessitated by various factors in the preconstitutional South African society. The position with regard to religious rights and freedoms in post-Constitutional South Africa is considered by briefly sketching the broader constitutional context and by assessing the constitutional clauses protecting religious rights to determine whether the essential rights are protected. The religious rights provisions in the Constitution are analysed in detail in order to determine how they should be interpreted and implemented to ensure adequate protection of the essential rights and freedoms of religion in South Africa. / AFRIKAANSE OPSOMMING: Die sentrale vraagstuk wat in hierdie proefskrif ondersoek word is die betekenis van godsdiensregte en vryhede wat in die Grondwet verskans word. Dit ondersoek die funksie van die staat, hetsy deur wetgewing of staatsoptrede, ten opsigte van godsdiens en ten opsigte van kerke of godsdiensgroepe. Daar word geargumenteer dat godsdiensregte inderdaad uit 'n aantal regte, oftewel, 'n bondel regte, bestaan. Die essensiële regte en vryhede van godsdiens wat hierdie bondelopmaak word geïdentifiseer met verwysing na die historiese ontwikkeling van godsdiensregte. Teorieë van godsdiensregte het in die Weste ontwikkel wat die volgende essensiële regte en vryhede insluit: vryheid van gewete, die reg om godsdiens vrylik te beoefen, akkommodasie van pluralisme, gelykheid van alle godsdienste en nie-diskriminasie op grond van godsdiens, institusionele skeiding van kerk en staat en gedeeltelike skeiding van staat en godsdiens. Die argument lui verder dat 'n enkele beginsel nie opsigself godsdiensvryheid kan waarborg nie en dat hierdie regte en vryhede mekaar wedersyds ondersteun en tesame die doel van godsdiensvryheid dien. Die essensiële regte en vryhede van godsdiens word daarom behandel as minimum standaarde vir die beskerming van godsdiensvryheid en daar word 'n saak uitgemaak dat godsdiensvryheid in die Suid-Afrikaanse Grondwet geïnterpreteer behoort te word as synde hierdie veelvuldige beginsels in te sluit. Die proefskriftoon dat die essensiele regte en vryhede nie voor die inwerkingtreding van die interim Grondwet in Suid-Afrika genoegsame beskerming geniet het nie en dat die konstitusionele verskansing daarvan deur verskeie faktore in die pre-konstitusionele Suid- Afrika genoodsaak is. Die posisie na die inwerkingtreding van die Grondwet word geëvalueer deur kortliks die breë grondwetlike konteks te skets en vas te stelof die artikels in die Grondwet wat met godsdiens handel, inderdaad die essensiele regte en vryhede van godsdiens beskerm. Hierdie artikels word in diepte geanaliseer ten einde te bepaal hoe hulle geïnterpreteer en geïmplementeer behoort te word ten einde die essensiele godsdiensregte en vryhede genoegsaam te beskerm.

Thesis (MEdPsych)-- Stellenbosch University, 2012. / ENGLISH ABSTRACT: The purpose of this study was to explore teachers‟ understanding of inclusive education within an independent Islamic school. The research was designed to explore the way the values and principles of tolerance and respect for religious and cultural diversity might be accommodated or promoted within an independent Islamic school in South Africa. Such schools are guided by the aims and objectives of Islamic education, as defined at the First World Conference on Muslim Education held in Makkah, Saudi Arabia in 1977. However, such schools are also bound by the aims and objectives of inclusive education, as propagated by the Department of Education, which strives to promote religious and cultural diversity within a democratic society. In this study the views and experiences of nine teachers with regard to inclusivity, cultural and religious tolerance and democratic citizenship were researched. It was argued that teachers and schools represent the earliest opportunity for learners to develop meaningful relationships with and positive attitudes towards others; this enables learners to feel valued and included as citizens within a democratic and diverse society. This qualitative study was limited to one independent Islamic school in the Western Cape. The data was collected through semi-structured personal and focus group interviews and was analysed within an interpretive paradigm. The findings were that whilst the participants agreed that access to the school should be open to all learners irrespective of religion, most felt that non-Muslim learners should be taught separately. Though a school environment should promote tolerance and respectful attitudes towards learners from different cultures and backgrounds, the participants supported a school ethos that was founded on Islamic principles. The main recommendation of this study is that the independent Islamic schools should give careful consideration to their role within society if they wish to create a democratic citizenry and promote religious and cultural diversity. / AFRIKAANSE OPSOMMING: Die doel van hierdie studie was om onderwysers se begrip van insluitende opvoeding binne ‟n onafhanklike Islamitiese skool te eksploreer. Die navorsing was ontwerp om te eksploreer hoe die waardes en beginsels van verdraagsaamheid en respek vir godsdiens en kulturele diversiteit geakkommodeer en bevorder kan word binne ‟n Islamitiese skool in Suid-Afrika. Hierdie tipe skole volg die doelwitte en doelstellings van Islamitiese opvoeding, soos gedefinieer by die Eerste Wêreld Konferensie oor Moslem Opvoeding in Makkah, Saudi Arabia in 1977. Hierdie skole is wel ook verbonde aan die doelwitte en doelstellings van inklusiewe opvoeding, soos voorgeskryf deur die Onderwysdepartement, wat streef vir die bevordering van godsdiens en kulturele diversiteit binne ‟n demokratiese samelewing. Die meninge en ervarings van nege opvoeders in verband met inklusiwiteit, godsdiens en kulturele verdraagsaamheid en demokratiese burgerskap was ondersoek. Die argument was dat opvoeders en skole verteenwoordig was van die vroegste geleenthede vir leerders om waardevolle verhoudings met positiewe houdings teenoor ander te ontwikkel. Dit stel leerders in staat om waardevol en ingesluit te voel as burgers binne ‟n demokratiese en diverse samelewing. Hierdie kwalitatiewe studie was afgebaken tot een onafhanklike Islamitiese skool in die Weskaap. Die data was ingesamel deur semi-gestruktureerde persoonlike en fokus groep onderhoude en was geanaliseer binne ‟n interpretatiewe paradigma. Die uitkomste was dat deelnemers daarmee saamgestem het dat die skool oop moet wees vir alle leerders ongeag van hul godsdiens. Die meerderheid het wel gevoel dat nie-Moslem leerders aparte onderrig moet ontvang; alhoewel ‟n skool ‟n omgewing moet bevorder vir verdraagsaamheid en respekvolle houdings teenoor leerders van verskillende kulture en agtergronde. Die deelnemers het ‟n skool etos ondersteun wat baseer is op Islamitiese beginsels. Die hoof aanbeveling van hierdie studie is dat onafhanklike Islamitiese skole versigtige oorweging moet gee aan hul rol binne ‟n samelewing indien hul ‟n demokratiese burgerskap wil skep en godsdiens en kulturele diversiteit wil bevorder.

No description available.

Thesis (Doctoral)--Rijksuniversiteit te Utrecht, 1983.

My thesis will begin to examine alcoholism and recovery through the lens of moral injury, especially in relationship to the use of spirituality language and the often-invoked correlation between spirituality and sobriety. Through a literature review and interviews with abstaining alcoholics, I will unpack some of the implications of considering alcoholism through the lens of moral injury and begin to frame and examine some of the questions inherent in that consideration. By so doing, I hope to offer a fresh look into those aspects of recovery that fall within the Religious Studies purview.