Tai būtų pirmasis etnofarmacinis tyrimas Lietuvoje, kuris tiria migruojančių bendruomenių liaudies mediciną bei jos pokyčius, susijusius su gyvenamosios vietos sąlygomis. / This is the first ethnopharmacy study in Lithuania, who researched migrant communities folk medicine and the changes associated with the residence.

This thesis is an examination of representations of Muslim women in the American print media. I focus on one particular publication, The New York Times within a time frame surrounding the events of September 11, 2001. Articles were selected from this publication that fell within the time period of September 11, 2000 to September 11, 2002, in selecting articles, I chose those based on their inclusion of any discussion that clearly identified those discussed as Muslim women, through the use of the words "Muslim" or "Islamic" in their descriptions. The case study was carried out by reading through each daily edition of The New York Times in order to identify any articles that fell within my criteria. I also used an online database containing abstracts of the publication to verify that no article of relevance was overlooked. I then devised 5 categories within which to analyze the representations of Muslim women that were found within these articles, "Veil", "Biographical", "Women's Issues", "Politics" and "Muslims in the West". The main goal of this thesis is to determine how Muslim women are represented within this particular publication and to analyze whether the events of September 11, 2001 had any effect on how Muslim women were portrayed in The New York Times articles.

This thesis was started at a time when Indonesia was in a turmoil of ideological camps, in which international peace and order could be endangered. The nationalists, according to one of their prominent leaders, Roeslan Abdulgani, are still in search of an Indonesian identity, fighting their way to their dim goal, exerting all their strength and their dearly gained knowledge . The Muslim masses, responding to the call of their faith, cherish the aim of establishing a “Baldatun tayyibatun wa Rabbun Ghafur”, a “beautiful, pure and prosperous country under the protection of God the Forgiver”. These Muslims have been and are still willing to sacrifice everything which is dear to them, but due to the lack of the needed knowledge and skill the unwieldly masses can move only slowly, not yet able to compete with the Western educated and skilled nationalists. [...]

Approximately 98% of lamb and sheep, 60% of cattle and 85% of deer in New Zealand are halal slaughtered each year. The high production of halal meat in the country has lead Tourism New Zealand's Chief Executive Officer, George Hickton, to believe that it would be easier to promote New Zealand as a destination for Muslim travellers. However, research has shown that the majority of Muslim travellers find it difficult to obtain halal food in the country. To understand why the access to halal food is limited for travellers, this study specifically investigates the management and promotion of halal food in restaurants. Data was obtained using a questionnaire that was administered through face-to-face interviews.Since the total population of halal restaurants in New Zealand was unknown, a snowball sampling method was chosen as it was the most efficient and economical way of locating a group of restaurants that was 'hidden'. The locations for sample selection were Auckland, Wellington, Christchurch and Dunedin, which have the highest population of Muslims and are also major tourist destinations. Results, obtained from a sample of 99 halal restaurants, indicate that nearly four out of ten respondents did not agree that the Muslim tourist market is significant to their business. Many were also reluctant to promote their halal food or put up the halal sign in front of their shop. Yet the number of halal restaurants in New Zealand has risen tremendously as a result of the rapidly growing domestic Muslim population. Given the increased risk of fraud, Muslim consumers in New Zealand are in urgent need of halal statutory regulations, as well as stronger guidelines pertaining to the issue of halal food. Additionally, there is also a need to establish and implement an effective halal certification system that is standard throughout the country. The issue of halal slaughter being associated with cruelty to animals will also need to be addressed. Concerted efforts should be made to understand this sentiment and to counter it with appropriate scientific information.

The relationship between Muslims and Christian in Indonesia is and important subject. Apart from a few investigations on certain conflicts in different areas of Indonesia, little effort has been devoted to thoroughly examining the complexity of the relationship between the two religious groups. This study is an attempt to investigate the perspectives of the exclusivist and inclusivist Muslims on Muslim-Christian relations in Indonesia, especially during the New Order period (1965-1998). / In dealing with this subject, the theological and legal precepts on the ‘religious’ other as developed in some classical texts are explored briefly. In order to provide the historical background of current Muslim-Christian relations, the study then investigates policies of the Dutch, Old Order, and New Order governments on Muslims and Christians. During the Dutch regime, Christians received better treatment as compared to Muslims. This was deeply resented by some Muslims, who identified the Dutch as Christians and Christians as colonists. By the time Indonesians were approaching independence, Muslim, Christian and other religious groups were preoccupied with deciding the philosophical basis of the state, and the Sukarno government paid scant attention to the hidden tense relations between Muslims and Christians. With the shift to the New Order period, Muslim-Christian relations changed dramatically because Soeharto intentionally and carefully controlled Indonesians based on the policy of SARA. The study found that some elements of SARA policy caused tensions between Muslims and Christians. / In separate chapters, the study then explores the backgrounds and concerns of the exclusivists and inclusivists in relations to Muslim Christian relations. It found that among both exclusivists and inclusivists the degree of ‘exclusiveness’ or ‘inclusiveness’ varied, as they were influenced by their different backgrounds. In addition, within each groups or among individuals, the concerns on issues related to Muslim-Christian relations differed. Four main exclusivist institutions are discussed in the study: the Dewan Dakwah Islamiyah Indonesia (DDII), the Komite Indonesia untuk Solidaritas Dunia Islam (KISDI), the Forum Pembela Islam (FPI), and the Laskar Jihad. Key issues discussed by the exclusivists include the Christian ‘other’, relations between religion and the state, Christianisation, and the Ambon conflicts. The relations between the exclusivists and the Christians have been coloured largely by disharmony. Exclusivists believe that Christianity underwent alteration and that the God of Muslims is different from the Christian God, who is described as having offspring. In addition, all exclusivist groups in the study stated the view that it was the Christianisation activities that tore apart the relationship between Muslims and Christians. / In contrast, the relationships between inclusivists Muslims and Christians are coloured largely by harmony. The inclusivists chose to work within the New Order system for changes beneficial to Indonesian Muslims by avoiding direct conflict with the government and occupying themselves with intellectual endeavours. Against such a backdrop, the renewal of Islamic thought, characterised mainly by inclusivism, was introduced and developed. Moreover, the inclusivists hold the view that plurality is a law of nature (sunnatullah). Within this view, all religions are seen to adhere to the same principle of One Truth; and will therefore gradually find their ‘common platform’ or kalimatun sawa. As a reflection of their perspective on religious pluralism, most inclusivists admit the existence and rights of other religious believers, especially the ahl al-kitab. / The study found that it was the exclusivists who were more adamant in criticising the inclusivists through articles in their media or sermons in their mosques. Three of their important critiques are the belief that the inclusivists have established a link with Jews and Christians, that inclusivism weakens Muslim faith by giving new interpretations to the Islamic foundation texts that deviate from the accepted views, and that inclusivists lack concern about Christianisation. In contrast, the inclusivists tend not to criticise or respond to critiques directed at them by the exclusivists, as they consider these to be emotional or personal.

In the past few years, many people with an Islamic background have settled in Australia. Within the health care context, this means that health care providers must modify the care provided to ensure it meets the needs of this culturally diverse population. Little nursing research has focused on understanding the perceptions and experiences of Muslim people within health care systems, particularly in Australia. This study provided an opportunity to explore, and document the experience of the hospitalisation for Islamic people and thereby advance the available information upon which important nursing care decisions that relate to this group can be more informatively made. This study aims to explore and interpret the lived experience of thirteen Muslim patients who had been hospitalised in an Australian hospital. The hermeneutic phenomenology of Heidegger (1967/1996), the philosophical hermeneutics of Gadamer (1989), and the ideas of van Manen (1990/1996) underpin this study. The meaning and understanding of the everyday experience of Muslim patient in a non-Islamic hospital is achieved through interpretation of the participants’ stories. Data were generated using unstructured audio-taped interviews from participants. The interviews were transcribed verbatim and analysed, then interpreted using phenomenological methods. The two themes to emerge from the participants’ experiences are: Being-thrown-into-an-un-everyday-world and living-Islam-in-the-un-everyday-world. The theme of Being-thrown-into-an-un-everyday-world arose from the sub-themes of the awareness of self and Being an outsider. The theme living-Islam-in-the-un-everyday-world was drawn from the three sub-themes of Being the same and different, hindrances to being Muslim, and adapting-to-the-un-everyday-world. The findings of this study provide an insight into the experience of Muslims being cared for in Australian hospitals. It is hoped that this interpretation will make a significant contribution to the care of Muslim patients by having health professionals consider how this group could be cared for in a culturally sensitive manner. It is not intended as a prescription for care but draws the reader to reflect on aspects of the Muslim faith and how this may impact on individuals experience when in hospital. The scope of this study and the dearth of available research in this area conclude that much more research needs to be undertaken. / http://proxy.library.adelaide.edu.au/login?url= http://library.adelaide.edu.au/cgi-bin/Pwebrecon.cgi?BBID=1317115 / Thesis(Ph.D.) -- University of Adelaide, School of Population Health and Clinical Practice, 2008

In this research I analyse how mental health problems are perceived in two primary Islamic texts: the Qur?an (the holy book for Muslims and the Hadith (the sayings and traditions of Prophet Muhammad). I then integrate this analysis with the perceptions of a cohort of Jordanian Muslims about their mental health problems and treatment. Two important theoretical frameworks underpin this research, namely the post-colonial theorizing of scholars such as Edward Said, Franz Fanon, and Homi Bhabha, and the Explanatory Model of Arthur Kleinman. Research on the assessment and treatment of mental illness in Islamic and Arabic culture is limited. What literature does exist, suggests that in spite of the increase in research on cultural issues related to mental health, there is a strong need for further research to explore the nexus between culture, religion and mental health diagnosis and treatment in non-western cultures, in order to advance cultural sensitivity amongst mental health professions. This research fills this lacuna in mental health scholarship about the mental health awareness and experiences of Muslims. All of the interviews were conducted at the Mental Health Centre in Jordan, where twenty male and female participants were selected and then interviewed using a semi-structured interview schedule. The textual analysis commenced while I was in Jordan but was completed on my return to Australia. The data were analysed using both NVivo software and manual coding. The results of this analysis are organized around the two main themes that emerged those of `Causation ’ and `Help-seeking ’. Sub-themes to each of these primary themes provide a comprehensive picture of the understanding and behavior of Muslim people accessing assistance from a mental health clinic, and contribute to understanding of mental health issues related to Islam and to Muslims living in Jordan. The research identifies that religion and religious belief are absolutely central to the way that this cohort of Muslim participants interpret the cause and development of their mental health problems and, further, it posits that this is due in part to the explanations of causation and coping contained in primary Muslim texts.

Thesis (M.A.)--Columbia Biblical Seminary and Graduate School of Missions, Columbia, S.C., 1989. / Abstract. Bibliography: leaves 102-106.

Thesis (M.A.)--York University, 2006. Graduate Programme in Psychology. / Typescript. Includes bibliographical references (leaves 111-116). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:MR29543

Thesis (D.Min.)--Northwest Graduate School of Ministry, Seattle, Washington, 2005. / Includes bibliographical references (leaves 127-130).