Fatalism and Mammography in a Multicultural Population

Abstract

Purpose/Objectives: To assess levels of fatalistic beliefs and their association with mammography use in four population groups in Israel.Design: Telephone survey.Setting: Maccabi Healthcare Services in Israel.Sample: A random sample of 1,550 Arabic and Jewish women.Methods: A random telephone survey was performed during May and June 2007. Women's fatalistic beliefs were measured. Information from claims records regarding mammography use was obtained for each woman.Main Research Variables: Levels of fatalistic beliefs and mammography use.Findings: Fatalistic beliefs included general beliefs that God or fate (external force) was the cause of cancer and related to cancer survivorship. The higher-educated women reported less fatalistic beliefs. Arab women reported more fatalistic beliefs compared to the other women. Mammography use was associated with fatalistic beliefs that external forces were the cause of cancer among Arab and immigrant women but not among veteran Jewish and ultraorthodox women. Fatalistic beliefs about cancer survivorship were not associated with mammography in any of the population groups. Levels of fatalism and education may explain the difference in rates of mammography among Arab and Jewish women.Conclusions: High levels of fatalism may inhibit women from having a mammogram, particularly Arab and immigrant women in Israel. However, this is not a generalizable result for all population groups and all types of fatalism.Implications for Nursing: Interventions to decrease fatalism in Arabs and immigrants may increase compliance with mammography. Nurses may achieve this by developing tailored messages for women who believe that external forces are the cause of cancer.

Arab Women's Breast Cancer Screening Practices: A Literature Review

“…Some women may believe that death is inevitable when cancer is present (Baron-Epel et al, 2009b). This view is common among some women (Remmenick, 2006) and can act as a barrier to screening activities (Mayo et al, 2001;Petro-Nustas and Mikhail, 2002;Lamyian et al, 2007;Baron-Epel et al, 2009b;Azaiza et al, 2010). Fatalism has mostly been found in women of low socioeconomic status and educational levels, but has also been noted in affluent populations (Baron-Epel andKlin, 2009a Baron-Epel et al, 2009b;.…”

“…This passive behavior can arise from a belief that external forces are in control (Straughan and Seow as quoted by Baron-Epel et al, 2009b). Some women may believe that death is inevitable when cancer is present (Baron-Epel et al, 2009b). This view is common among some women (Remmenick, 2006) and can act as a barrier to screening activities (Mayo et al, 2001;Petro-Nustas and Mikhail, 2002;Lamyian et al, 2007;Baron-Epel et al, 2009b;Azaiza et al, 2010).…”

“…According to Azaiza and Cohen (2008), "ignorance about Islam" allows some Muslim women to defer responsibility for their own bodies and health care to God, or fate, leading to passivity regarding self-care. This passive behavior can arise from a belief that external forces are in control (Straughan and Seow as quoted by Baron-Epel et al, 2009b). Some women may believe that death is inevitable when cancer is present (Baron-Epel et al, 2009b).…”

Facilitator Psychological Constructs for Mammography Screening among Iranian Women

“…Several studies have shown that increased risk perception and disease fear may not lead to the promotion of preventive behaviors (Consedine et al, 2004;Hay et al, 2006;Al-Naggar and Bobryshev, 2012) and in some cases result in conditions such as resistance or fatalism in the face of disease (Baron-Epel et al, 2009). The HBM ignores the social and environmental factors like social norms concerning the interactions between the individual and the environment, and focuses primarily on the role of intrapersonal individual (Glanz et al, 2008).…”

Fatalism and its implications for risky road use and receptiveness to safety messages: a qualitative investigation in Pakistan

“…A topic that is part of popular discourse but has received little formal attention is the role of fatalism in the risky road use behaviour in developing countries [5], although its role in other health areas has been studied. Some examples from other areas of health include a study of the influence of fatalism on mammography screening rates among four different populations in Israel [6], the extent of fatalism about human immunodeficiency virus/acquired immune deficiency syndrome (HIV/AIDS) in Mali and its effect on prevention behaviours [7], general fatalism about cancer [8], the mediating role of fatalism in knowledge of HIV/AIDS among Native Americans [9], and the roles of fatalism, norms and social background in several health screening behaviours [10]. The few studies of fatalism in road safety in developing countries have been conducted in Africa [11][12][13][14] and have demonstrated the influence of both fatalism and superstition on beliefs about preventive behaviours.…”