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Yes / UK South Asian women are less likely to engage with cancer screening than the general population and present later with more advanced disease. Tailored interventions are needed to address barriers to these women accessing screening services. 'Wise up to cancer' is a community-based health intervention designed to increase cancer screening uptake. It has been implemented within the general population and a study was undertaken to implement it within a South Asian female community. This paper explores one workstream of the wider 'Wise up to Cancer' study which involved working out how best to adapt the baseline questionnaire (the first part of the intervention) for South Asian women in an inner-city location in Northern England. The aim of this workstream was to evaluate what worked well when implementing the adapted 'Wise up to Cancer' with South Asian women. In 2018, we conducted qualitative semi-structured interviews and focus group with 14 key stakeholders; women who had received the intervention, health champions and community workers to explore their perspectives on how the adapted intervention worked within a South Asian female community. The interviews were audio recorded or (notes taken), data were transcribed verbatim and the dataset was thematically analysed. We found that training peers as community health champions to deliver the intervention to address language and cultural barriers increased participant engagement, was beneficial for the peers and supported participants who revealed difficult social issues they may not have otherwise discussed. Accessing women in established community groups, following planned activities such as English language classes worked but flexibility was needed to meet individual women's needs. Further research is needed to explore the impact of adapting 'Wise up to Cancer' for this community in terms of engaging with cancer screening. / Tampon Tax, The Department for Digital, Culture, Media and Sport, Gov UK (Grant number A1967)

La "Faith-based" diplomatie américaine et les ambiguïtés du plan Marshall : le cas de la France dans l’après-guerre. Le Président Harry S. Truman (1945-1953) affirme dès 1946 que les E.U. doivent s’armer d'une « diplomatie fondée sur la foi » pour encourager la reconstruction spirituelle d'une Europe « déchristianisée » face au communisme. Pour faire barrage au marxisme de l’Union Soviétique, il fallait commencer par la France, vue comme la pierre de voûte spirituelle. Plus que toute autre nation, elle bénéficie avec le plan Marshall d'un puissant soutien financier militaire, économique et d'une conquête des cœurs et des esprits. De multiples agences interviennent dans cette période alors que les Églises américaines redécouvrent cette terre de mission. Généralement articulées autour de la conviction religieuse des Présidents, les initiatives sont relayées sur le terrain par l’engagement d’acteurs privés. Officialisée en 1998 par le président Clinton dans la promulgation de l’Acte international sur la liberté religieuse, cette approche a justifié la ténacité des missionnaires de 1945 à nos jours dans une France catholique religieusement peu diverse. Encouragées par le quatrième Réveil la plupart des missions américaines, églises protestantes historiques, nouvelles religions ou NMR (mormons, adventistes, témoins de Jéhovah etc...) et Évangéliques ont bien accueilli cette opportunité, phase d’introduction pour certaines ou de redémarrage pour d’autres déjà présentes dès le 19ème siècle. Bien que l'entreprise de « nation building » économique et culturelle de la France ait été perçue par l’opinion américaine de l’époque comme l'une des plus décevantes de l’après-guerre, les résultats de la transformation de la société française sont apparus avec un décalage dans le temps. Pouvons-nous alors retracer les sources des mutations transatlantiques des religions d'origine américaine et l’évolution du paysage religieux français aux activités gouvernementales et missionnaires en ce début de la Guerre froide ? / President Harry S. Truman (1945-1953) claims in 1946 that the U.S. should advance a "faith-based" diplomacy to encourage the spiritual reconstruction of a “dechristianized” Europe .To stand in the way of a Marxist and Godless Soviet Union, it has to begin with France, seen as the spiritual stone arch. More than in any other nation, the Marshall Plan brings a financial, economic and military support, willing to conquer hearts and minds. Many key governmental agencies are involved in this time period, while American churches engaged in aid relief are rediscovering France as a new mission territory. Usually strongly influenced by the religious conviction of the Presidents, "Faith-based policies” supporting Foreign policies are reinforced on the ground by the engagement of private voluntary organizations (PVOs). Formalized in 1998 by President Clinton as a tool in Foreign policy in the enactment of the Act on International Religious Freedom, this approach justifies the tenacity of missionaries from 1945 to the present day in a secular and catholic France. Encouraged by the Fourth Awakening, most American missions, mainstream Protestant churches, new religions like NRM (Mormonism, Adventists, Jehovah's Witnesses, etc...) and Evangelicals, welcome this mixed opportunity: a comeback for a few denominations already presents in the 19th century and for others a chance for a fresh beginning. Although the business of "nation building”, the reshaping of the economic and cultural life of France, is perceived by the American public opinion as one of the most disappointing of the post-war, a deeply transformed French society will later emerge. The overlapping of American public and private organizations, of American churches and missionaries lay the groundwork for the radical transformation of a French monolithic religious landscape. Without doubt this can be traced to this short and critical experimental period of the Early Cold War.

The Sustainable Development Goals SDGs were adopted in 2015. The contribution of FBOs in their achievement is however, not properly recognised owing partly to the historical perception of FBOs as peripheral rather than core development actors. Using the case study of one FBO in Kenya, this study examined the relevance of FBOs’ development work to the SDGs. Using Key Informant Interviews (KIIs) and a literature review for data collection, the study found that: FBOs possess a dual identity (faith and development). The faith identity gives them some comparative advantages over secular counterparts in engaging local faith communities; there was a direct link between the FBOs’ work and the SDGs. The case study organisation directly contributed to six of the 17 SDGs; the FBOs’ knowledge on SDGs and their engagement with SDG forums were found to be limited. The study recommends a renewed attention to FBOs work and more studies to increase evidence on the FBOs’ role and impact on SDGs. / Development Studies / M.A. (Development Studies)

The primary purpose of this study is to determine whether being a church affiliated nursing home influences performance. Performance is measured based on criterion put in place by the Center for Medicare and Medicaid Services (CMS). The secondary purpose is, regardless of ownership type - religiously affiliated or secular- to investigate if more religiously involved nursing homes perform better than their less religiously involved counterparts. These two purposes are hypothesized with six different hypotheses each of which are tested by utilizing OLS regression analysis. This study extensively discusses the arguments surrounding the Charitable Choice Initiative, which allowed faith-based organizations (FBOs) to compete for federal and state grants and funds without altering their religious beliefs or practices while setting up a partnership with government in delivering social services. The subject has been part of serious debates among policy makers, practitioners and scholars after President George W. Bush's creation of the White House Office of Faith-Based and Community Initiatives in 2001. This study applied self regulation theory, which is originally an individual level theory, to organizations by using metaphors, as many newly developing fields of studies have done. The self regulation theory is tested through analyzing secondary data sets that are provided by CMS and through a religiosity survey data set that this researcher collected from 218 out of 287 CMS certified nursing homes in Virginia. The relationship between religious involvements of nursing homes and their patient outcomes and health inspection outcomes are tested. The statistical analyses supported only one hypothesis out of six. Since most of the hypotheses are not supported by the findings, the theory used to explain the role of religious motivation in performance of organizations requires further testing through additional rigorous studies.

President Bush’s Executive Order 13279 (December 12, 2002) encouraged the government to work with faith-based organizations to provide human services (i.e., Temporary Assistance for Needy Families, employment, homelessness services, and health care) to serve America’s low-income populations. Faith-Based Initiatives, and now President Obama’s Faith and Neighborhood Partnerships Initiative have created the foundation for further partnerships between faith-based organizations and local, state, and federal governments. Limited information exists regarding the overall effectiveness of the programs in encouraging churches, specifically African American churches, to engage in services delivery. This study explores the perceptions of church leaders that influence faith-based organizations, specifically African American churches in the southeast region of Washington, DC, to provide human services. The District of Columbia has eight local wards: southeast Washington encompasses Wards 7 and 8, and has a high concentration of poverty and African Americans. The District of Columbia Department of Human Services (2010) reports that in the year 2009, 97% of Ward 7 residents were African American with 26% residing in poverty; 94% of Ward 8 residents were African American with 35% residing in poverty. The work of early sociologists, W. E. B. Dubois and Franklin Frazier is utilized to frame the theoretical background (Ethnic Identity Model) for this study. Additionally, this study relies on an African American church analysis by Lincoln and Mamiya (1990) to highlight the historical and current role of the African American church. The purpose of this study was to examine the churches of southeast Washington, DC and the level of human services provided between 2000 and 2010, during both the Bush and Obama Administrations, to understand the perceptions of the factors that influenced the level of human services during the same time frame. The study utilized a qualitative design with descriptive statistics to shed light on human service delivery of faith-based organizations in the African American community. A semistructured interview was performed on a convenience sample of 20 pastors/church leaders of churches in southeast Washington, DC. These 20 churches were identified through the District of Columbia’s yellow pages and, additionally, other data sets including advocacy organizations and community groups. This study found that neither President’s Bush’s or Obama Faith Based Initiative significantly influenced the level of provision of human services by African American Churches located in Wards 7 and 8 of southeast Washington DC. Also this study found that the majority of African American churches in wards 7 & 8 in Washington DC are more flexible and able to determine the types of services they provide by the presenting community needs. The study results will inform policymakers about whether, and how, the churches’ role in service delivery changed after the implementation of President Bush’s Faith-Based Initiative. Presidents Bush and Obama view churches and community-based organizations as strong frontline resources to address desperate challenges related to poverty, but little is known about the effectiveness of their initiatives. The results of this analysis will assist churches, community organizations, and policy formulators in providing information that will help policymakers to make more informed decisions about the potential impact of churches for service delivery in the African American community. It will also provide information about barriers to participating as partners with the government.

Since the early 1990s, religion and matters of faith and spirituality have become a focal point in numerous arenas beyond the individual and traditionally sacred. With President George W. Bush's White House Office of Faith-Based and Community Initiatives of 2001, the Charitable Choice provision of the Personal Responsibility and Work Opportunity Reconciliation Act that preceded it in 1996, and the myriad of legal challenges that followed, matters of religion have become paramount in political discourse regarding social welfare. The viability of faith-based social service provision and the organizations providing the direct services have been the focus of speculation, debate, and a growing amount of research. Few studies, however, have explored the role of faith-based advocacy or lobbying organizations in shifting the social welfare climate, in proposing or opposing policy changes in the social welfare system, or in defining social welfare. Little is empirically known about the organizational dynamics of religious advocacy groups whose attempts at structural influence are, in part, affected by theological positions and religiously-informed values.Considering the dearth of research on such organizations, particularly those that operate on the state level, this study explored faith-based advocacy organizations that seek to influence social policy in the Commonwealth of Virginia. Within an interpretive paradigmatic and theoretical framework that allowed for the exploration of meaning associated with advocacy activities, the inquiry asked the following questions, How do faith-based organizations engage in legislative advocacy in the Commonwealth of Virginia? What meaning do the organizations assign to their advocacy activities? The inquiry's findings, congruent with interpretive research assumptions, are tentative in nature and suggest that while the focal organizations' advocacy activities appear similar to other interest groups, their religious mandates for action distinguish them from their secular counterparts. Interpretations of these mandates significantly influence the organizations' decision-making, their representation of multiple constituencies, and their definitions of success. Unlike previous studies that suggest these organizations distance themselves from insider politics, the religious advocates in the study suggest that fidelity to their mandate means actively participating in the political process while retaining their unique voice as representatives of God and religious traditions.

There is limited data on the quality of life of individuals who exercise in a group versus individuals who exercise alone. The purpose of this study was to determine if there is a difference in the quality life between adults who attend an exercise class and those who exercise alone. Using the WHOQOL-BREF, 27 adult females were surveyed in Central California at two Church of Latter Day Saints locations. Ten females were enrolled in a group exercise class while 17 were individual exercisers. The data was analyzed using a t-test for independent samples to determine if there is a significant difference in scores. There was not a significant difference in overall quality of life, environmental domain, and physical domain, but there was a significant difference in the psychological and social domains. Further research is recommended and benefits are detailed.

This research assessed the perceived and actual roles of Faith-Based Organizations (FBOs) in their community and in working with offenders and their families in relation to the Criminal Justice System (CJS). Additionally, the research study evaluated this issue on the local level in an attempt to ascertain whether FBOs still do what they have historically been perceived to do or whether their involvement with the CJS has shifted in any way. Particularly, the research study also examined perceptions of staff members from FBOs regarding services and support provided for families of offenders. The sample was selected using a combination of convenience and snowball sampling. Group sizes ranged from 2-5 participants. A total of 14 participants interacted in the focus groups. Each focus group lasted approximately one hour. All focus groups were recorded using a digital audio recording device, and transcriptions of the focus groups were prepared. The transcripts were prepared using a combination of edited and intelligent transcription techniques. Researchers reviewed the transcriptions for recurring themes. Twenty-four initial themes were generated. Researchers then reviewed the themes for redundancy which resulted in 10 themes being identified. The transcripts were then coded based on the 10 revised themes. These themes focused on issues related to the perceived and real roles of FBOs in relation to the Criminal Justice System. As expected, the researchers found that FBO programming difficulties and concerns (f = 65) and misperception and lack of church involvement in the lives of offenders and the CJS (f = 50) were the most recurring themes. Miscommunication and lack of connection between the CJS and community was found to be the third most recurring theme (f = 15), followed closely by lack of reunification of offenders with their families (f = 14). Perceptions of participants such as clergy and mental health practitioners confirmed the researcher’s expectations that offenders often express deep anxiety and concern over being separated from their families. Thus, current programming efforts may reflect a lack of emphasis on services designed to rejoin offenders with their families or reintegrate them in family systems based on participants’ perceptions. Analysis of the data is ongoing. Researchers will return to the data to further discuss theme coding and to determine if additional themes emerge. All identified themes will be further assessed for inter-rater reliability.