The study was done to determine the association between religiosity and behaviors likely to reduce new HIV infections among 1,224 Muslim youth. Respondents with Sujda, the hyperpigmented spot on the forehead due to prostration during prayers, were more likely to abstain from sex, be faithful in marriage, and avoid alcohol and narcotics. Males wearing a Muslim cap were more likely to abstain from sex and avoid alcohol and narcotics. Females wearing the long dress (Hijab) were also more likely to avoid alcohol. This data should be used by stakeholders in promoting behaviors likely to reduce new HIV infections among Muslims.
Background: The Islamic Medical Association of Uganda, has been implementing the faith-based approach to HIV prevention without baseline data on expected positive outcomes. Objectives: To establish evidence-based baseline data on expected positive outcomes of the faith-based approach to HIV prevention. Methods: A cross-sectional study of 15-24 year-old youths was analyzed for significant associations between HIV infections, risky behaviors, and religiosity. Results: HIV prevalence was 3.6% among Christians and 2.4% among Muslims. Abstaining from sex among teenagers was at 54% for Christians and 58% for Muslims. Being faithful in marriage among males was at 41% for Christians and 34% for Muslims and among females it was 65% for Christians and 69% for Muslims. Praying privately was associated with lower HIV infections and was observed among 60% of Christians. Sujda, the hyperpigmented marker of regular prayers on the forehead of Muslims was associated with lower HIV infections and observed in 42% of them. Ever drank alcohol was associated with higher HIV prevalence and observed in 52% of Christians and 17% of Muslims. Male circumcision rates were 15% for Christians and 98% for Muslims. Conclusion: A sero-behavioral-religiosity survey can provide evidence-based data for monitoring and evaluation of the faith-based approach to HIV prevention.
Inter-religious cooperation has been recommended to address various issues for the common good. Muslims and Christians in Uganda are working together on HIV prevention in this spirit. A study was done to compare HIV prevalence and HIV-risk behaviors between Muslims and Christians. A total of 2,933 Christian and 1,224 Muslim youth between 15-24 years were interviewed and tested for HIV. The HIV prevalence was significantly lower among Muslims (2%) compared to Christians (4%). Muslims were more likely to be circumcised, avoid drinking alcohol and avoid having first sex before 18 years. These behaviors which may have led to lower HIV infections among Muslims are derived from Islamic teachings. Muslim religious leaders need to continue to emphasize these teachings. Christian religious leaders may need to consider strengthening similar teachings from their faith tradition to reduce new HIV infections among their communities. Muslims and Christians working together as good neighbors, in the spirit of inter-religious cooperation, can generate evidence-based data that may assist them to improve their HIV prevention interventions. By sharing these data each community is likely to benefit from OPEN ACCESSReligions 2011, 2 708 their cooperation by strengthening within each religious tradition those behaviors and practices that appear helpful in reducing new HIV infections.
Background: In Uganda's HIV prevention strategy religious institutions are encouraged to deliver HIV prevention messages to the general public and to integrate HIV prevention into faith-based activities such as worship, funerals and marriage ceremonies. However, there is limited data on the relationship between religiosity and HIV prevalence. Objectives: The main objective was to assess the association between religiosity, HIV-risk behaviors and HIV prevalence. Methods: A case-control study was done among Muslim and Christian youth. Cases were defined as HIV positive youth and controls were HIV negative youth. Respondents were interviewed and then tested for HIV. A religiosity index was constructed to assess the association between religiosity, HIV-risk behaviors and HIV infections. Results: Higher levels of religiosity were significantly associated with abstaining from sex, avoiding drinking alcohol and avoiding narcotics. Higher levels of religiosity were also associated with lower HIV-infections. HIV infections were significantly associated with low religiosity, having one or both parents dead, and having multiple sexual partners. Conclusions: Religiosity appears to have an important role in HIV prevention among many Ugandans. These should be encouraged and made to feel proud of using religiosity in their HIV prevention efforts. Their numbers should also be increased. Religious leaders should be energized by the study findings and they should be supported to take the lead in the efforts of using religiosity for HIV prevention. All Ugandans should use the power of God within each of them for HIV prevention in line with their motto: "For God and my country". Religiosity for HIV prevention is readily available, accessible and affordable to the majority of Ugandans. This option should be supported by all stakeholders including government, non-governmental organizations, faith-based organizations and external support agencies, by mobilizing appropriate human, technical and financial resources to accelerate its implementation
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