Les communautés inuites de la Baie d’Hudson au Nunavik (Québec) se distinguent des autres communautés autochtones par leur réappropriation des naissances depuis 1986 et par la création d’un programme de formation de sages-femmes locales. Cela a permis de mettre un terme à une longue période de transfert des femmes pour accouchement en structure hospitalière, à des kilomètres de leur village. De plus, ce programme a pour objectif de réintégrer les pratiques traditionnelles au sein d’une obstétrique moderne afin d’offrir aux femmes des services de qualité et culturellement appropriés. Le but de notre étude était d’établir si le programme de formation de sages-femmes autochtones du Nunavik a permis de concilier ces deux approches d’enseignement différentes : l’une axée sur le savoir traditionnel, et l’autre concernant les normes de qualité de soins à respecter. Une méthode de recherche qualitative a été adoptée et les données ont été recueillies à l’aide d’entrevues réalisées auprès de cinq sages-femmes inuites et de six étudiantes sages-femmes du programme de formation du Nunavik, au sein des trois villages de la Baie d’Hudson pourvus de centre de naissances. L’analyse qualitative des données ne permet pas de confirmer la réintégration du savoir traditionnel dans la pratique des sages-femmes autochtones. Les résultats révèlent, en effet, une rareté des pratiques traditionnelles connues et/ou utilisées par celles-ci (notamment l’utilisation de plantes ou de remèdes médicinaux, les postures d’accouchement, les manœuvres obstétricales, etc) en relation avec la période périnatale. Les croyances ou codes de conduite à respecter pendant la grossesse semblent bénéficier d’une meilleure transmission, mais ne font plus l’unanimité au sein des communautés. Concernant le volet de l’obstétrique moderne, le programme de formation semble conforme aux exigences actuelles occidentales, étant reconnu par l’Ordre des sages-femmes du Québec depuis septembre 2008. De plus, les sages-femmes et les étudiantes sont conscientes de la nécessité de recevoir une formation de qualité. Elles aimeraient bénéficier d’une plus grande rigueur dans l’enseignement théorique ainsi que d’une meilleure continuité du processus d’apprentissage. La difficulté retrouvée dans la mixité de l’enseignement de ces deux savoirs (traditionnel et moderne) semble donc être liée plus particulièrement au savoir traditionnel. Les sages-femmes et étudiantes inuites souhaitent protéger et promouvoir leur patrimoine culturel, mais plus dans une optique de responsabilité communautaire que dans le cadre d’un programme de formation. Une collaboration entre les volontés des communautés concernant la réintégration de ce patrimoine et la réalité actuelle de la biomédecine demeure primordiale pour continuer à garantir la sécurité et la qualité des services dispensés. / The Inuit of Hudson’s Bay in Nunavik (Quebec) have distinguished themselves from other indigenous communities by re-asserting their autonomy over the care of pregnant women within their community. A strong sense of self-determination led to the abandonment of the practice of transferring pregnant women for delivery at hospitals far from their village and, in 1986, to the creation of a program to train midwives locally. In addition, this program tries to reinstate traditional practices alongside the teaching of modern obstetrics in order to offer women services which are both of high quality and culturally suitable. The aim of our study was to determine whether the training of indigenous midwives in Nunavik has helped to reconcile these two different approaches to teaching: one being the focus on traditional practices, and the other on standards of care. A qualitative research method was used with data collected by means of interviews. Respondents included five Inuit midwives from within the three Hudson’s Bay communities having local birthing centres, as well as six student midwives from the Nunavik midwifery program. Analysis of the data does not allow for confirmation of the reintegration of traditional knowledge in the practise of indigenous midwives. The results of this research reveal, in effect, a rarity of traditional practices being applied throughout the perinatal period (E.g. use of medicinal plants, positions used during delivery, various delivery manoeuvres). The beliefs or codes of conduct in respect to pregnancy seem to profit from a better transmission, but are not utilized equally within the communities. In regards to the modern obstetrics component, the program appears to be in conformity with current Western requirements, having been recognized by the Order of the Midwives of Quebec since September, 2008. Moreover, both midwives and students are conscious of the need to receive quality training in their field. They would like to profit from a greater rigor in the teaching of theory, as well as more continuity in the process of apprenticeship. The difficulty found in the teaching of these dual types of knowledge (traditional and modern) thus seems to relate more particularly to the area of traditional practices. Inuit midwives and students wish to protect and promote their cultural inheritance, but more within the perspective of community responsibility that within the framework of a training scheme. A collaboration between the wishes of the communities, concerning the rehabilitation of their cultural inheritance, and the current reality of bio-medicine, remains paramount in order to continue to guarantee the safety and the quality of the services provided.

Les communautés inuites de la Baie d’Hudson au Nunavik (Québec) se distinguent des autres communautés autochtones par leur réappropriation des naissances depuis 1986 et par la création d’un programme de formation de sages-femmes locales. Cela a permis de mettre un terme à une longue période de transfert des femmes pour accouchement en structure hospitalière, à des kilomètres de leur village. De plus, ce programme a pour objectif de réintégrer les pratiques traditionnelles au sein d’une obstétrique moderne afin d’offrir aux femmes des services de qualité et culturellement appropriés. Le but de notre étude était d’établir si le programme de formation de sages-femmes autochtones du Nunavik a permis de concilier ces deux approches d’enseignement différentes : l’une axée sur le savoir traditionnel, et l’autre concernant les normes de qualité de soins à respecter. Une méthode de recherche qualitative a été adoptée et les données ont été recueillies à l’aide d’entrevues réalisées auprès de cinq sages-femmes inuites et de six étudiantes sages-femmes du programme de formation du Nunavik, au sein des trois villages de la Baie d’Hudson pourvus de centre de naissances. L’analyse qualitative des données ne permet pas de confirmer la réintégration du savoir traditionnel dans la pratique des sages-femmes autochtones. Les résultats révèlent, en effet, une rareté des pratiques traditionnelles connues et/ou utilisées par celles-ci (notamment l’utilisation de plantes ou de remèdes médicinaux, les postures d’accouchement, les manœuvres obstétricales, etc) en relation avec la période périnatale. Les croyances ou codes de conduite à respecter pendant la grossesse semblent bénéficier d’une meilleure transmission, mais ne font plus l’unanimité au sein des communautés. Concernant le volet de l’obstétrique moderne, le programme de formation semble conforme aux exigences actuelles occidentales, étant reconnu par l’Ordre des sages-femmes du Québec depuis septembre 2008. De plus, les sages-femmes et les étudiantes sont conscientes de la nécessité de recevoir une formation de qualité. Elles aimeraient bénéficier d’une plus grande rigueur dans l’enseignement théorique ainsi que d’une meilleure continuité du processus d’apprentissage. La difficulté retrouvée dans la mixité de l’enseignement de ces deux savoirs (traditionnel et moderne) semble donc être liée plus particulièrement au savoir traditionnel. Les sages-femmes et étudiantes inuites souhaitent protéger et promouvoir leur patrimoine culturel, mais plus dans une optique de responsabilité communautaire que dans le cadre d’un programme de formation. Une collaboration entre les volontés des communautés concernant la réintégration de ce patrimoine et la réalité actuelle de la biomédecine demeure primordiale pour continuer à garantir la sécurité et la qualité des services dispensés. / The Inuit of Hudson’s Bay in Nunavik (Quebec) have distinguished themselves from other indigenous communities by re-asserting their autonomy over the care of pregnant women within their community. A strong sense of self-determination led to the abandonment of the practice of transferring pregnant women for delivery at hospitals far from their village and, in 1986, to the creation of a program to train midwives locally. In addition, this program tries to reinstate traditional practices alongside the teaching of modern obstetrics in order to offer women services which are both of high quality and culturally suitable. The aim of our study was to determine whether the training of indigenous midwives in Nunavik has helped to reconcile these two different approaches to teaching: one being the focus on traditional practices, and the other on standards of care. A qualitative research method was used with data collected by means of interviews. Respondents included five Inuit midwives from within the three Hudson’s Bay communities having local birthing centres, as well as six student midwives from the Nunavik midwifery program. Analysis of the data does not allow for confirmation of the reintegration of traditional knowledge in the practise of indigenous midwives. The results of this research reveal, in effect, a rarity of traditional practices being applied throughout the perinatal period (E.g. use of medicinal plants, positions used during delivery, various delivery manoeuvres). The beliefs or codes of conduct in respect to pregnancy seem to profit from a better transmission, but are not utilized equally within the communities. In regards to the modern obstetrics component, the program appears to be in conformity with current Western requirements, having been recognized by the Order of the Midwives of Quebec since September, 2008. Moreover, both midwives and students are conscious of the need to receive quality training in their field. They would like to profit from a greater rigor in the teaching of theory, as well as more continuity in the process of apprenticeship. The difficulty found in the teaching of these dual types of knowledge (traditional and modern) thus seems to relate more particularly to the area of traditional practices. Inuit midwives and students wish to protect and promote their cultural inheritance, but more within the perspective of community responsibility that within the framework of a training scheme. A collaboration between the wishes of the communities, concerning the rehabilitation of their cultural inheritance, and the current reality of bio-medicine, remains paramount in order to continue to guarantee the safety and the quality of the services provided.

The Kazakhs of post-Soviet Central Asia have been in the process of re-discovering their cultural heritage and establishing their own national identity. Profoundly affecting this process is that they live in a world that is becoming more and more globalized, with increasing degrees of interaction with other cultures. During Soviet times there was a large degree of isolation from cultures outside of the Soviet Union and their lives were mostly impacted by a Russian dominated system. After the collapse of the Soviet system they were suddenly exposed to a world of ideas, influences, and opportunities. Part of re-establishing their cultural roots involved consideration of their Islamic heritage. They were caught between trying to discover this for themselves and in doing so include cultural beliefs and practices that are blended into an orthodox expression of Islam, or allowing themselves to be told by outside practitioners of Islam how they should believe and act. Seventy plus years of communism had weakened the commitment and expression of Islam, and this as well as the forces of globalization has made them cautious and even suspicious of any radical expressions of religion. With the post-Soviet openness and exposure to other cultures came the opportunity for Christianity to present itself as a valid system of belief for Kazakhs. This began as an expatriate dominated exercise as individual Kazakhs embraced Christianity and the first churches were started. As the years progressed Kazakh church planting faced the challenge of having a foreign image and as a result needed to consider how to contextualize Christianity so that it could develop a Kazakh identity. At the same time church planting as with the Kazakh culture as a whole, was confronted with the impact of globalization. This meant that church planting had to not only consider Kazakh cultural factors but also what changes globalization would bring that impacted how church planting would be done. This study seeks to examine this church planting context that finds itself caught between the effects of contextualization and globalization, and by means of the principles of Grounded Theory discover principles for effective church planting. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

Modern psychological approaches currently being used with Muslim clients in therapy have consistently been criticised for being decontextualised, Eurocentric, individualistic, reductionist and for not taking Muslim clients’ cultural and religious values into account (Amri, & Bemak, 2013; Carter & Rashidi, 2004). Hence a need for making use of models, techniques and therapeutic interventions based on Muslim perspectives for Muslim clients has repeatedly been expressed (Haque, 2004a; Helms, 2015; Inayat, 2007; Keshavarzi & Haque, 2013; Utz, 2012; Weatherhead & Daiches, 2010). Despite recommendations for using therapeutic interventions from Muslim perspectives with Muslim clients in therapy (Abu Raiya & Pargament, 2010; Haque & Kamil, 2012; Qasqas & Jerry, 2014), empirical research on these interventions has lagged behind (Abu-Raiya & Pargament, 2011). The aim of the current study is to provide more insight into how interventions from Muslim perspectives can be administered by Muslim therapists with their Muslim clients in therapy in United Kingdom. This study explored the experiences of six Muslim therapists who were all using interventions from Muslim perspectives with Muslim clients in their therapeutic practice. Semi-structured interviews were conducted, transcribed, and analysed using Interpretative Phenomenological Analysis (IPA), and from this three main themes emerged (i) Psychotherapeutic approaches, (ii) Journey of becoming a Muslim therapist (iii) Obstacles faced by Muslim clients and therapists. The implications for further research and therapeutic practice have also been considered.

Fostering students’ creativity in school subjects has recently become a central focus of educational researchers, educators, and educational policymakers around the world. In Kuwait, educational researchers and teacher educators have supported the need to foster students’ creativity via a national curriculum. Yet, the Ministry of Education has conducted few studies to explore practitioners’ perspectives on how to foster creativity through the current curriculum. The overall aims of this study were to explore science teachers’ pedagogical beliefs and practices in fostering creativity in science classrooms as well as to investigate the influences of sociocultural factors on teachers’ beliefs and practices in fostering creativity. The study also examined the consistency and inconsistency levels between teachers’ beliefs and practices. The study has a qualitative nature that stands on an interpretive worldview. The methodology uses eight case studies, each of which consisted of a male science teacher and one of his classes. Multiple methods were used, including semi-structured interviews (pre- and post-observational interviews), student focus groups, unstructured observations, participants’ drawings, and field notes. The analysis was based on thematic analysis model proposed by Braun and Clarke (2006). Thematic findings and case studies findings were drawn from the analysis of the data collected. In general, the thematic findings indicated that science teachers are able to define the meaning of creativity and its main aspects. Professed pedagogical beliefs enforce four teaching approaches to foster creativity in the science classroom: the teaching of thinking skills, inquiry-based learning, cooperative learning, and practical investigation (experimentation). The teachers believe that these approaches could promote students’ creativity in science classroom when specific sociocultural factors facilitate the effectiveness of such approaches in terms of fostering creativity. Three interdependent categories represent these facilitating factors: (1) educational setting-related factors, (2) teacher-related factors, and (3) student-related factors. Differences and similarities appeared when these professed beliefs were compared to the applied classroom practices. The thematic analysis revealed several themes underlying the main categories. Extensive teacher-centred practices and modest student-centred practices were evident; more specifically, the observations revealed primarily teacher-centred approach inside the science classes. Meanwhile, student-centred approaches were modestly applied in comparison to teacher-centred activities. The teachers justified their practices in accordance with the sociocultural factors that mediate their beliefs and practices as well as the role of their goal orientation. The science teachers perceived the mediating factors as constraints that prevent them from applying their beliefs about fostering creativity in classroom practices. Multiple constraining factors emerged, and they were categorised into personal, external, and interpersonal constraints. Concerning the case study findings, consistencies and inconsistencies were identified using a cut-off point as an analytic technique to classify teachers’ beliefs and practices into traditional (non-creativity fostering), mixed, or progressive (creativity fostering). The case study findings identified four consistency and inconsistency levels characterizing teachers’ beliefs and practices: traditional (consistent level), mainly traditional (inconsistent level), mixed (consistent level), and mainly progressive (inconsistent level). Each level was represented by an exemplary case study. The exemplary case studies revealed that sociocultural contexts influence teacher’s belief-practice relationship with respect to fostering students’ creativity in science classroom. Further, the thematic and case study findings were discussed in relation to the existing body of knowledge, followed by an illustration of significant conclusions, including some implications, contributions, limitations, and future suggestions.

This research sought to investigate the impact of a belief in witchcraft as an explanation for all the ills in the Hlubi community and South African societies in general - which becomes a good tool for inadequate governments. Our approach in this study has been interdisciplinary and the utilization of comparative analysis and a combination of phenomenological and qualitative research models. Economic problems create social tensions and are manifested in various ways, including witchcraft craze. The Hlubi scenario found parallels in Europe and America. Witchcraft and ancestors are considered to be the main causes of diseases but nature and ecological or environmental dangers are other factors. Pragmatic and obvious response to such phobias is seen in the protective and preventive devices provided by isangoma, amaqhira, amaxhwere, inyanga and faith healers. It is hypothesized that as long as all existential needs exist in Hlubi society witchcraft will continue to be with us, perhaps forever. / Religious Studies & Arabic / DLITT ET PHIL (REL STUD)

This research sought to investigate the impact of a belief in witchcraft as an explanation for all the ills in the Hlubi community and South African societies in general - which becomes a good tool for inadequate governments. Our approach in this study has been interdisciplinary and the utilization of comparative analysis and a combination of phenomenological and qualitative research models. Economic problems create social tensions and are manifested in various ways, including witchcraft craze. The Hlubi scenario found parallels in Europe and America. Witchcraft and ancestors are considered to be the main causes of diseases but nature and ecological or environmental dangers are other factors. Pragmatic and obvious response to such phobias is seen in the protective and preventive devices provided by isangoma, amaqhira, amaxhwere, inyanga and faith healers. It is hypothesized that as long as all existential needs exist in Hlubi society witchcraft will continue to be with us, perhaps forever. / Religious Studies and Arabic / DLITT ET PHIL (REL STUD)

<p dir="ltr">Exposure to child maltreatment and neglect have lifelong negative impacts (Child Welfare Information Gateway, 2016; Sheffler et al., 2020; Vig et al., 2020). While there are known risk factors that make a child more likely to experience abuse, there is little examination of the potential influence of parent or caregiver religious beliefs on the perpetration of child maltreatment (Beller et al., 2021; Ellison & Bradshaw, 2009; Rodrigues & Henderson, 2010; Centers for Disease Control and Prevention, 2022a). The prevalence of religiously related child maltreatment (RRCM) in the United States is unknown, and research has been limited to examinations of outlying Christian groups (Asser & Swan, 1998; Bottoms et al., 2015; Bullis, 1991; Simon et al., 2012; Sinal et al., 2008). However, there are some indications that instances of religiously related child maltreatment have been found to occur in mainstream sects such as Protestant denominations (Bottoms et al., 1995; Bottoms et al., 2015). This dissertation sought to examine how mainstream Protestant Christian parents (Evangelical & Mainline) conceptualized what was harmful or not to children in relation to their religious belief systems. Furthermore, this research examined the potential factors of influence on how Protestant Christian parents perceived child maltreatment and their perceptions of religious exemption applications to children.</p><p dir="ltr">An exploratory qualitative research design was taken to examine these research questions. A total of 23 semi-structured interviews were conducted with Indiana Protestant Christian parents. Interviews were transcribed and then analyzed using reflective thematic analysis (Braun & Clarke, 2019; Braun & Clarke, 2020a, 2020b). Findings indicated that Protestant Christian parents across both denominations considered their religious beliefs to be a positive influence on how they raise their children, in particular, how they modeled showing love without judgment to others. Denominational differences were seen in modeling of love without judgment to marginalized communities. The personal experiences of Protestant Christian parents and their religious beliefs were influential factors on how these parents perceived what was harmful to children. When examining parents' awareness of religious exemption applications to childcare and parenting, most Protestant Christian parents indicated limited awareness. Thematic tensions were present when examining parents’ discussions of the use of religious exemptions for childcare and parenting practices. One tension was the parental right to religious exemption use versus the potential harm that could befall children through the use of such religious exemptions. These findings provide direction for future research to improve understanding of how mainstream Protestant Christian parents conceptualize what is harmful to children and the factors of influence.</p>