HIV/AIDS, Religion, and Human Rights: A Comparative Analysis of Bangladesh, Indonesia, and Iran

Monshipouri, Mahmood; Trapp, Travis

doi:10.1007/s12142-011-0213-z

Cited by 9 publications

(16 citation statements)

References 19 publications

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“…This framework incorporates individual, organizational, and community inputs into intervention design and implementation; enabling, inhibiting, and mediating factors; and, outputs as individual, organizational, and community-level changes. Several recent reports note CBPR efforts to mobilize U.S. black faith communities to address HIV [62, 66, 67, 74–76]. Emerging research focuses on assessing and building faith-based HIV program capacity in the Deep South and Southeastern U.S. [69, 77].…”

Section: Introductionmentioning

confidence: 99%

Spirituality and Religion among HIV-Infected Individuals

Szaflarski

2013

Curr HIV/AIDS Rep

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Spirituality and religion are important to many people living with HIV (PLWH). Recent research has focused on special populations (ethnic-minorities, women, and youth), spirituality/religion measurement, mediating/moderating mechanisms, and individual and community-level interventions. Spirituality/religion in PLWH has been refined as a multidimensional phenomenon which improves health/quality of life directly and through mediating factors (healthy behaviors, optimism, social support). Spirituality/religion helps people to cope with stressors, especially stigma/discrimination. Spiritual interventions utilizing the power of prayer and meditation and addressing spiritual struggle are under way. Faith-based community interventions have focused on stigma and could improve individual outcomes through access to spiritual/social support and care/treatment for PLWA. Community engagement is necessary to design/implement effective and sustainable programs. Future efforts should focus on vulnerable populations; utilize state-of the art methods (randomized clinical trials, community-based participatory research); and, address population-specific interventions at individual and community levels. Clinical and policy implications across geographic settings also need attention.

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Section: Introductionmentioning

confidence: 99%

Spirituality and Religion among HIV-Infected Individuals

Szaflarski

2013

Curr HIV/AIDS Rep

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“…This policy response is unexpected in a country where strict Sharia law dominates much of the legal code. Overall, Iran's response to HIV has been “surprising and mixed” (Monshipouri and Trapp, , p. 193).…”

Section: Iran and Egyptmentioning

confidence: 99%

“…As it became apparent that infection rates by injecting drug use were on the rise and incarceration attempts had failed, Iran reconsidered its options to combat the spread of HIV. In 2003, the Iranian government issued a fatwa conceding the need for pragmatic intervention and eased the criminalization of drug use in favor of harm reduction policies (Monshipouri and Trapp, ). To complement this policy, the government also created a countrywide needle and syringe exchange program (NSP) (Des Jarlais, Feelemyer, Modi, Abdul‐Quader, and Hagan, ).…”

Section: Iran and Egyptmentioning

confidence: 99%

“…To facilitate NSP, the Iranian government has opened “triangulation clinics” in strategic locales to offer AIDS‐related services, such as clean needles and counseling free of charge. According to Monshipouri and Trapp (, p. 194), these clinics are “groundbreaking.” Razani et al, (, p. 1480) declare the policies “surprisingly progressive.” Iran has improved its laws regarding HIV more generally; people living with HIV can no longer be fired from their jobs, and hospitals cannot refuse treatment (Kelley and Eberstadt, ). Iran is a signatory to the 2003, 2008, and 2011 Declarations of Commitment on HIV/AIDS and reports its progress on containment to the United Nations Program on HIV/AIDS (UNAIDS) (National AIDS Committee Secretariat, ).…”

Section: Iran and Egyptmentioning

confidence: 99%

“…In Iran the majority of HIV-related deaths originate from intravenous drug users who share infected needles (Monshipouri and Trapp, 2011). IDU comprise 62% of all cases ever reported in Iran (Razani, Mohraz, Kheirandish, Malekinejad, Malekafzali, Mokri, McFarland, and Rutherford, 2007).…”

Section: Iran and Egyptmentioning

confidence: 99%

See 2 more Smart Citations

Sex and Drugs (But Not Rock and Roll): The Variation in HIV-Related Restrictions on the Entry, Stay, and Residence of Seropositive Foreigners in the Middle East and North Africa

Krusemark¹,

Cleven²

2014

Risk, Hazards &Amp; Crisis in Public Policy

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This paper considers the variation in entry, stay, and residence travel restrictions for people living with HIV/AIDS in the World Health Organization's Eastern Mediterranean region and the wider Muslim world. If these travel restrictions are associated with human rights violations, why do some countries maintain restrictions while others repeal them? In particular, why do countries with a secular governmental regime like Egypt maintain restrictions, while non‐secular countries like Iran do not? We argue that in the Eastern Mediterranean region this variation is explained not by the characteristics of a country's particular form of Islam, its level of development, or its adherence to human rights norms, but by the characteristics of the epidemic in a given country. Countries in which the main mode of transmission is sex maintain restrictions because of stigma associated with sex outside marriage in Islam. Countries in which the main mode of transmission is injecting drug use are less likely to maintain restrictions because of Islam's more lenient approach towards drugs. Using firth logistic regression, we show that this holds for countries in the Eastern Mediterranean, but not for Muslim countries globally. We discuss possible reasons for this and the implications for future research.

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The Influence of Religion on Sexual HIV Risk

Shaw

El‐Bassel

2014

AIDS Behav

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This systematic review examines the relationship between religion and sexual HIV risk behavior. It focuses primarily on how studies have conceptualized and defined religion, methodologies, and sexual risk outcomes. We also describe regions where studies were conducted and mechanisms by which religion may be associated with sexual risk. We included 137 studies in this review, classifying them as measuring: (1) only religious affiliation (n = 57), (2) only religiosity (n = 48), and (3) both religious affiliation and religiosity (n = 32). A number of studies identified lower levels of sexual HIV risk among Muslims, although many of these examined HIV prevalence rather than specific behavioral risk outcomes. Most studies identified increased religiosity to be associated with lower levels of sexual HIV risk. This finding persists but is weaker when the outcome considered is condom use. The paper reviews ways in which religion may contribute to increase and reduction in sexual HIV risk, gaps in research, and implications for future research on religion and HIV.

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HIV/AIDS, Religion, and Human Rights: A Comparative Analysis of Bangladesh, Indonesia, and Iran

Cited by 9 publications

References 19 publications

Spirituality and Religion among HIV-Infected Individuals

Spirituality and Religion among HIV-Infected Individuals

Sex and Drugs (But Not Rock and Roll): The Variation in HIV-Related Restrictions on the Entry, Stay, and Residence of Seropositive Foreigners in the Middle East and North Africa

The Influence of Religion on Sexual HIV Risk

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