Alcohol and Islam: An Overview

Michalak, Laurence; Trocki, Karen F.

doi:10.1177/009145090603300401

Cited by 115 publications

(73 citation statements)

References 18 publications

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“…Islamic immigrant adolescents were excluded (n = 132, with 57.6% of Moroccan origin, 26.5% Turkish, 5.3% Surinamese, and 10.6% other), because of low levels of substance use (in our sample 15.2% lifetime alcohol use, and 6.8% past year cannabis use), indicating that Islamic adolescents who use substances constitute a different group compared to the other immigrant subpopulations. Islamic adolescents were omitted from further analyses as the Islamic religion is an important protective factor for alcohol and cannabis use, due to its prohibition of substance use (Michalak and Trocki 2006).…”

Section: Sample and Respondentsmentioning

confidence: 99%

Parental solicitation, parental control, child disclosure, and substance use: native and immigrant Dutch adolescents

et al. 2016

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Section: Sample and Respondentsmentioning

confidence: 99%

Parental solicitation, parental control, child disclosure, and substance use: native and immigrant Dutch adolescents

et al. 2016

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“…However, in reality this percentage could be higher. As Pakistan is a Muslim country, alcohol is prohibited for all Muslims because of which most participants, might considering it as a social stigma, may possibly have preferred not to report their husband as a drinker of alcohol (Michalak & Trocki, 2006;Hurcombe, Bayley, & Goodman, 2010). In addition, there is a law known as Hudood Ordinance, which was passed in 1979 under General Zia-ul Haq (1977Haq ( -1988, which claimed Pakistan to be based on Muslim Sharia and the punishment for alcohol consumption is 80 lashes (Mehdi, 1997).…”

Section: Husbands' Use Of Alcoholmentioning

confidence: 99%

Lifetime Prevalence of Emotional/Psychological Abuse among Qualified Female Healthcare Providers

Khan¹,

Karmaliani²,

Ali³

et al. 2014

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The purpose of this study was to determine the lifetime prevalence of emotional/psychological abuse among married female healthcare providers in tertiary care hospitals in Karachi, Pakistan. A descriptive cross-sectional study was conducted in a sample of 350 married female nurses and doctors, recruited from three tertiary healthcare hospitals (one public and two private). This study used the self administered modified truncated WHO multi-country questionnaire. Descriptive and univariate analysis was performed. Of the total sample of 350 female married healthcare providers, 97.7% (n = 342) were reported with one or more forms of domestic violence at some point in their married life, whereby 62.6% (n = 214) lifetime prevalence of emotional abuse was found due to any forms of violence. The univariate analysis showed that those female healthcare providers who had done their diploma were more prone to emotional abuse 46.7% (n = 100). And, nurses experienced more emotional abuse 57.9% (n = 124) in their life than doctors. Moreover, there was a significant difference of emotional abuse among those participants' husband who used and do not use alcohol (p = .009). The most common study participants responses against emotional abuse were: 62% (n = 212), verbally fighting back, 15.2% (n = 52) keeping quiet, 27.2% (n = 93) talking to husband, family/friends, 7% (n = 24) returning to parents' home and 5.8% (n = 20) attempting suicide. Domestic violence leads to emotional scars and should be considered as an inhuman act. However, its prevalence exists in every culture and more so in underdeveloped, economically challenged cultures. Emotional abuse is frequent among nurses and doctors. Socio-demographic factors of women have been identified as one of the determinants of emotional abuse among healthcare professionals. Future research should investigate emotional abuse pat-* Corresponding author.A. J. Khan et al. 175terns not only for professional women but also for housewives.

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“…Reviewing the relationship between Islam and alcohol, Michalak and Trocki (2006) argue that "group identity . .…”

Section: Abstinence As a Spiritual Practice A Witness Or A Badge Ofmentioning

confidence: 99%

Spirituality, Intoxication and Addiction: Six Forms of Relationship

Room¹

2013

Substance Use & Misuse

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The paper considers six connections between spirituality and intoxication or addiction. They are: intoxication as a means of communication with a spiritual world; intoxication as destroying spirituality; shared use and intoxication as creating and validating community; spirituality and religion as a means of collective sobering-up; spirituality in individual sobering up; and abstinence as a spiritual practice, a witness, or a badge of membership in a spiritual community. Intoxication can either enhance or impede spirituality, both at individual and collective levels. Spirituality is often important in sobering up, both individually and collectively, and abstinence is a part of spiritual or religious practice in some traditions. But a full account must acknowledge the diversity in the interactions of spirituality and intoxication or addiction.

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Alcohol and Islam: An Overview

Cited by 115 publications

References 18 publications

Parental solicitation, parental control, child disclosure, and substance use: native and immigrant Dutch adolescents

Parental solicitation, parental control, child disclosure, and substance use: native and immigrant Dutch adolescents

Lifetime Prevalence of Emotional/Psychological Abuse among Qualified Female Healthcare Providers

Spirituality, Intoxication and Addiction: Six Forms of Relationship

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