OBJECTIVES

This study aimed to determine the motivating and hindering factors affecting the Infant and Young Child Feeding (IYCF) practices of Muslim mothers in select municipalities of Maguindanao.

A pretested questionnaire was administered through face-to-face interviews conducted among 320 randomly selected Muslim mothers with a child aged 6-23 months.

Results revealed that prelacteal feeding was practiced by 16.6% of the Muslim mothers, giving mostly plain water. Solid/semi-solid foods were introduced at a mean age of 6.1 ± 1.4 months, with home-cooked lugao (porridge) (55.0%) and commercial baby food (31.3%) as the top foods introduced. The majority of Muslim mothers (82.5%) fed processed foods as complementary food to their children, including instant noodles (85.2%) and canned goods (51.5%). These processed foods were mostly obtained from sari-sari stores, with TV as the top source of information. More than 80% of the Muslim mothers cited food availability, economic reasons, and convenience in food preparation as the top three motivating factors in the practice of complementary feeding (CF). In addition, almost all the Muslim mothers (~97%) mentioned seeing their children grow healthy as the top reason for improving their food preparation practices, followed by positive feedback from their families. Meanwhile, household duties, low milk output, and a new pregnancy make it difficult to continue breastfeeding, while high complementary food costs, a limited budget, and a lack of food make it difficult to provide complementary food. The preparation of food for infants and young children is hindered by an increased workload and a lack of understanding.

The results revealed suboptimal practices in prelacteal feeding and the reliance on processed foods among Muslim mothers, with economic factors, availability, and convenience as motivating factors in complementary feeding practices. Challenges such as household duties, low milk output, and financial constraints hinder breastfeeding and nutritious food provision for infants and young children. The study reinforced the necessity for holistic strategies in IYCF promotion among Muslim mothers.

BACKGROUND

The migration from classroom learning to real patient encounters during clinical clerkship is a transformative journey that carries with it many challenges which serve as rich sources of meaning. The actual patient interactions are pivotal opportunities that provide transcendental meanings which contribute to the well-rounded development of medical clerks, ultimately enhancing their ability to deliver better patient care.

Utilizing a qualitative phenomenological approach, the study allowed exploration of intricate layers of meaning embedded within the encounters of three female medical clerks in a medical university hospital in Manila, Philippines. The gathered narratives were analyzed and meanings were derived from these statements. The identified meanings were then organized into themes and essential insights that represented the core essence of the phenomenon being studied.

The reflections extracted from narratives revealed the emergence of 10 significant major themes stemming from medical clerks’ patient encounters. These encounters were consistently described as a sacred responsibility, providing opportunities for profound connections, resilience, deepened faith and comprehensive personal and professional development within a caring and compassionate environment.

The transformative journey was marked by profound personal and spiritual growth among medical clerks. Beyond developing their clinical skills, they experienced a transcendence that spoke to human desire for meaning beyond the material world. This "spirituality of encounter" fostered deeper connections with patients and enriched their perspectives on clinical practice that can further enhance their holistic development as medical students.

Objectives: This study aimed to determine the motivating and hindering factors affecting the Infant and Young Child Feeding (IYCF) practices of Muslim mothers in select municipalities of Maguindanao. Methods: A pretested questionnaire was administered through face-to-face interviews conducted among 320 randomly selected Muslim mothers with a child aged 6-23 months. Results : Results revealed that prelacteal feeding was practiced by 16.6% of the Muslim mothers, giving mostly plain water. Solid/semi-solid foods were introduced at a mean age of 6.1 ± 1.4 months, with home-cooked lugao (porridge) (55.0%) and commercial baby food (31.3%) as the top foods introduced. The majority of Muslim mothers (82.5%) fed processed foods as complementary food to their children, including instant noodles (85.2%) and canned goods (51.5%). Conclusion The results revealed suboptimal practices in prelacteal feeding and the reliance on processed foods among Muslim mothers, with economic factors, availability, and convenience as motivating factors in complementary feeding practices. Challenges such as household duties, low milk output, and financial constraints hinder breastfeeding and nutritious food provision for infants and young children. The study reinforced the necessity for holistic strategies in IYCF promotion among Muslim mothers.
breast feeding, Islam, malnutrition

Objective: The vaccine rollout in the Asian region was slower than in other countries. Factors such as lack of knowledge and skepticism towards the vaccine were noted. On the other hand, the influence of religious leaders on the congregation was enormous, including their intention to vaccinate. Guided by the Health Belief Model theory, this study aimed to explore the knowledge, belief and perceived susceptibility and severity of COVID, the perceived benefits and barriers of the vaccines, and the intention to vaccinate among the Seventh Day Adventists in Asia. Methods: This was a descriptive study with respondents chosen through a multi-stage sampling method within the Asian region. A validated self-survey questionnaire, piloted among 40 respondents, was used using the Google online form. Data gathering was conducted for one month, from May until June 2021. Results: Out of 400 questionnaires distributed, 396 responded with a return rate of 0.99%. The majority were aged 18–29 years (43.2%), men (61.4%), married (50.2%), completed a bachelors' degree (49.5%), currently working (65.4%), and have been a member of the church for 20 years (30.8%). The majority had excellent knowledge regarding the vaccine (mean 4.72, ± 1.33); despite having low belief in the vaccine (mean 2.18, ± 0.43), low perception of their susceptibility to acquiring COVID (mean 2.43, ± 0.34), low perception on the seriousness of COVID (mean 2.30, ±0.40), low perception on vaccine benefits (mean 2.27, ± 0.45), and perceived low barrier on being vaccinated (mean 2.27, ±.45). Most of them intend to vaccinate (67.3%). Conclusion The findings of this study suggest that the majority of Adventists intend to vaccinate. However, there is a need for health education to enhance their belief in the vaccine and change their negative perception about their susceptibility and severity of COVID.
COVID vaccine ; religion ; health belief model ; belief

The study aimed to assess the spiritual nursing care competencies of BSN students in Region 1 through the utilization of a descriptive-correlational research design involving the 424 Levels 2 - 4 BSN students and 125 clinical instructors from 14 selected higher education institutions. Data were gathered through questionnaires and were analyzed using frequency percentage, mean, and Pearson Correlation Coefficient. Findings revealed that the extent of the spiritual nursing care competencies of BSN students in Region 1 is moderate (spiritual nursing knowledge: x ̄ = 11.18; spiritual values: x ̄ = 3.77; and spiritual nursing skills: x ̄ = 2.76). There is a very weak positive, statistically significant correlation between the students' year level and spiritual values (r = 0.135, SD = 0.63, p < 0.01) and spiritual nursing skills (r = 0.153, SD = 0.62, p < 0.01). Furthermore, a very weak inverse significant relationship was revealed between the school category (r = -0.113, SD = 0.62, p < 0.05) and the level of accreditation (r = -0.101, SD = 0.62, p < 0.05) to their spiritual nursing skills. The BSN students in Region 1 are reasonably competent in rendering spiritual nursing care. Their year level, school category, and school accreditation are important factors to better spiritual nursing skills. As they advance in the year level, they are likely to assimilate spiritual values that are indispensable in delivering spiritual nursing care. However, amidst this favorable competence, clinical instructors still see the students as work in progress, capable of excelling. Thus, the utilization of the training module, which is an output of this endeavor, can help the nurse educators mold BSN students to advance their spiritual nursing care competence.
Spirituality

Background: A daily habit of yogic practice or walking, along with an oral hypoglycemic agent (OHA) could be beneficial for better control of type 2 diabetes mellitus (T2DM). We conducted a systematic review and meta-analysis of randomized controlled trials (RCTs) to find out the efficiency of yoga or walking on glycemic control in T2DM. Methodology: The present systematic review and meta-analysis were completed according to the PRISMA guidelines. The risk of bias in included studies was evaluated, by using the revised Cochrane risk-of-bias tool for randomized trials. Meta-analysis was implemented using RevMan software. Forest plots were used to illustrate the study findings and meta-analysis results. Results: Sixteen studies were included in this systematic review, where 1820 participants were allocated to one of the following interventions: yoga, walking, and without any regular exercise (control group). Participants were between 17–75 years of age. Compared to the control group, the yoga group had a significant reduction in fasting blood glucose (FBG) by 31.98 mg/dL (95% CI,–47.93 to –16.03), postprandial blood glucose (PPBG) by 25.59 mg/dL (95% CI, –44.00 to –7.18], glycosylated hemoglobin (HbAlc) by 0.73% (95% CI, –1.24 to -0.22), fasting insulin by 7.19 μIU/mL (95% CI, –12.10 to –2.28), and homeostatic model assessment for insulin resistance (HOMA-IR) by 3.87 (95% CI, –8.40 to -0.66). Compared to the control group, the walking group had a significant reduction in FBG by 12.37 mg/dL (95% CI, –20.06 to –4.68) and HbA1c by 0.35% (95% CI, –0.70 to –0.01). Compared to the walking group, the yoga group had a significant reduction in FBG by 12.07 mg/dL (95% CI, –24.34 to – 0.20), HbA1c by 0.20% (95% CI, –0.37 to –0.04), fasting insulin by 10.06 μIU/mL (95% CI, –23.84 to 3.71) and HOMA-IR by 5.97 (95% CI, –16.92 to 4.99). Conclusions Yoga or walking with OHA has positive effects on glycemic control. For the management of T2DM, yoga has relatively more significant effects on glycemic control than walking.
Yoga ; Walking ; Diabetes Mellitus, Type 2 ; Glycemic Control ; Insulin Resistance

This paper summarizes a lecture on psychiatry and spirituality, which examined research onthe relationship between religion, spirituality and mental health, and discussed theimportance of addressing spiritual issues in psychotherapy. In this article, religion andspirituality are first differentiated from one another. Next, research on the relationshipbetween religion and mental health is examined. Third, a theoretical model is presentedexplaining how religious involvement may affect mental and social health. Fourth, a review of religious/spiritually-integrated psychotherapy is presented with a focus ondepression/anxiety, moral injury, and PTSD. Finally, further resources for more informationabout the topic is provided. Because many people in the Philippines are religious, and religionaffects mental health one way or the other, it cannot be ignored by psychiatrists who practicein this country.
Religion ; Spirituality ; Depression ; Anxiety ; Suicide ; Substance-Related Disorders ; Stress Disorders, Post-Traumatic ; Psychotherapy

Background: Spiritual struggle is a state of distress a person experiences when relationships with the sacred are fundamentally challenged or broken. Its presence has been associated with increased morbidity and mortality. During the COVID-19 pandemic, attempts to address the whole being of patients, including spiritual well-being, were explored to improve outcomes of care. Objective: The study determined the prevalence of spiritual struggle among COVID-19 related cases and assessed the effectiveness of a formulated spiritual regimen versus the standard pastoral care. Methods: This is a randomized, triple-blind, controlled trial. COVID-19 patients tagged as having religious struggle were randomized into two equal groups (chaplain-led spiritual intervention and self-driven standard pastoral care). The Religious Struggle Screening Scale (RSSS) was measured at baseline and 4 weeks after the intervention in both groups. Results: Prevalence of spiritual struggle among COVID-19 patients was 67%. Baseline patient demographics were similar for both groups. The overall RSSS slightly decreased throughout the 4-week duration for both groups. In addition, the six dimensions of the RSSS, namely: divine, demonic, interpersonal, moral, ultimate meaning and doubt were noted to have slightly improved. However, the differences in the two groups were not significant. Conclusion There is no difference in the effect on religious struggle of a formulated spiritual regimen and standard care given to COVID-19 patients.
COVID-19 ; Religion

Nano-ayurvedic medicine is an emerging field in which nanoparticles are functionalized with active principles of potent ayurvedic herbs to enhance their efficacy and target-specific delivery. Scientific advances in the past couple of decades have revealed the molecular mechanisms behind the anticancer potential of several ayurvedic herbs, attributed chiefly to their secondary metabolites including polyphenols and other active substances. With the advancement of nanotechnology, it has been established that size-, shape-, and surface-chemistry-optimized nanoparticles can be utilized as synergizing carriers for these phytochemicals. Nano-ayurvedic medicine utilizes herbs that are commonly used in Ayurveda to functionalize different nanoparticles and thereby enhance their potency and target specificity. Studies have shown that the active phytochemicals of such herbs can be coated onto the nanoparticles of different metals, such as gold, and that they work more efficiently than the free herbal extract, for example, in inhibiting cancer cell proliferation. Recently, an Ayurveda, Yoga & Naturopathy, Unani, Siddha and Homeopathy (AYUSH)-based clinical trial in humans indicated the anticancer potential of such formulations. Nano-ayurvedic medicine is emerging as a potential treatment option for hyperproliferative diseases.
Humans ; Medicine, Ayurvedic ; Homeopathy ; Naturopathy ; Yoga ; Neoplasms/drug therapy*

The differences in the cognition on the location of "Jiaji" between Taoism and medical science are summarized through literature searching. In the medical field, "Jiaji" is generally described as "Jiaji Xue (point)", which is considered as EX-B 2, while, in Taoism, it is expressed as "Jiaji Guan (pass)", focusing on the crucial parts of the body. Medical scholars lay their attention to the distance of "Jiaji" lateral to the spine, in which "Jia" (place on both sides) is mostly considered. In comparison, the Taoists emphasize the central axis on the back of human body expressed as "Jiaji Gu (bone)" and "Jiaji Sanguan (three crucial parts)", in which, "Ji (spine)" is the key. Due to the therapeutic purposes of acupuncture, medical scholars focus on the communication of "Jiaji" with the body surface ultimately. Based on the inner perspective of Taoism, "Jiaji" is connoted to be the three-dimensional structural space located deeply inside of the body. The cognitive differences in the location of "Jiaji" between Taoism and medical science reflect the discrepancy in the cognitive dimensions and approaches to the human body between them, which provide the references for the textual research of "Jiaji" in traditional Chinese medicine.
Humans ; Medicine ; Religious Philosophies ; Acupuncture Therapy ; Cognition ; Communication