In the present study, we examined how the religiousness of European (Belgian) Muslim immigrants is related to multiple collective identities (origin, new country, European, and cosmopolitan), attachment to one (origin or new) or both cultures, and acculturation as a process realized through a variety of domains in personal and social life. Two groups were included: young Muslims born of immigration from Muslim (Mediterranean) countries and, for comparison, young non-Muslims born of immigration from other countries. In both groups, high religiousness predicted attachment to origin identity and culture; low religiousness and religious doubting predicted identification with the host country and acculturation. Interestingly, the religiousness of Muslim immigrants also predicted high identification as citizen of the world, whereas the religiousness of the other immigrants was related to low European identity. Finally, some discrepancy between claiming new identities and effectively experiencing acculturation was found. Interpretations are provided on both a general level (psychology of religion and immigration) and a contextual level (specific to Muslim Europeans).

Background: There is a growing recognition of the significance of the diasporic dimension of medical travel. Explanations of medical tourism are increasingly presented in a wider context of transnationalism, diaspora and migration. Yet diaspora and cross-border travellers rarely get through the broader narrative of medical travel. Objective: Our aim in this scoping review was to extend the current knowledge on the emerging subject of diasporic travels for medical purposes. Specifically, we reviewed the existing literature on what is known about the determinants and motivational factors of diasporic medical tourism; its geographic scope and its quantitative estimation. Methods: Using a scoping review methodology, we conducted the search in seven electronic databases. It resulted in 210 records retrieved. Ultimately, 28 research papers and 6 non-research papers (published between 2002 and 2019) met the following criteria: 1) focus on healthcare and health-related practices, 2) transnational perspective, 3) healthcare consumption in the country of origin (homeland) while being a resident of another country, 4) published in English. Results: The findings from our review highlighted the importance of diasporic medical patients who had been researched and analysed on four continents. Even though quantitative evidence has been scarce, the data analysed in the scoping review pointed to the existence of non-negligible level of diasporic medical tourism in Northern America, and in Europe. Various motivational factors were enumerated with their frequency of occurrence: medical culture (12), time availability ("by the way of being home") (9), communication (6), dissatisfaction with the current system (6), healthcare insurance status (5), quality of healthcare (5), second opinion (3), and value for money (3).

Two qualitative projects have brought together non-directive and semi-directive interviews with 49 young people who had a paranormal experience (mainly spiritualism) between the ages of 11 and 18. A sequential analysis shows an emotional and cognitive pattern comprising four stages, accompanied by periods of anxiety. Young people move through those stages that correspond to a cognitive acceptance or rejection of what they are experiencing in order to maintain or reestablish paradigmatic stability. This study complements the many observations linking paranormal beliefs and anxiety, bringing with it the new discovery of a mechanism underlying the link between anxiety and some aspects of paranormal or anomalous experiences in young people.

A brief look at the empirical literature of the past ten years reveals the clear debate raging over the pertinence of paranormal study to the field of psychology. Each of the arguments put forward by sceptics and believers is the product of the epistemological context in which they find themselves. Each addresses a different issue, using different terminology and different scientific approaches. However, these studies do reveal certain personality traits among paranormal believers who use their paranormal beliefs to exercise mental control and organisation, to cope with and manage anxiety, while moderating this with a certain emotional intelligence. Anxiety could well be a common factor underlying all aspects of the personalities of paranormal believers. It seems necessary therefore to leave psychology out of any epistemological debate, in order to enable the study of how being a paranormal believer helps or hinders the individual and their relationships. Refocusing on the experiences of the individual may provide a consensus for future research in this field.

This study confirms findings of previous research as they state that some triggering events or anomalous experiences can give rise to a disruption of cognitive processes and emotional changes in a predisposed person. Furthermore, our research states that the cognitive process and change of world view (paradigm shift (PS)) accompanying some paranormal experiences (PEs) could facilitate the development of a schizotypal personality structure. For the purposes of this study, 675 young people aged between 13 and 25 years old (M = 16.8, SD = 1.9) completed the Schizotypal Personality Questionnaire, the Revised and Modified Paranormal Belief Scales, the measurement of eight kinds of PE and a self-reported measurement of change of world view. The results confirm the mediating role of PS between paranormal practices and schizotypy as the cognitive process contributing to symptom formation as well as to symptom maintenance. The said results also confirm the existence of cognitive-emotional stages, also called Hermit Crab syndrome, in the process of the "paranormalisation" of reality.