“…In the present study, a common reason provided by women to support their beliefs concerning susceptibility was, “I’m not claiming it”. This phrase, used to describe the power of confession, likely stems from religious beliefs tracing to the Christian Word of Faith movement (Harrison, 2005; MacGregor, 2007). This “name it and claim it” movement focuses on the power of faith and spoken word to determine reality (Harrison, 2005).…”
Section: Discussionmentioning
confidence: 99%
“…For example, to attain health, believers are encouraged to recognize and vocalize positive health characteristics (Harrison, 2005). Similarly, acknowledgement of illness and negative circumstances is discouraged because doing so suggests a lack of faith and makes negative outcomes more likely (Harrison, 2005; MacGregor, 2007). Although we did not assess beliefs among participants, previous studies describe the importance of faith among African-American women, and some success has been seen with the inclusion of church communities in screening efforts (Dessio et al, 2004; Scarinci et al, 2010).…”
Background:
Although preventive measures have greatly reduced the national burden of cervical cancer, racial/ethnic and geographic disparities remain, including the disproportionate incidence and mortality among African-American women in the Mississippi Delta. Along with structural barriers, health perceptions and cultural beliefs influence participation in cervical screening. This study examined perceived susceptibility to cervical cancer among African-American women in the Delta across three groups: (1) women attending screening appointments (Screened) (2) women attending colposcopy clinic following an abnormal Pap test (Colposcopy), and (3) women with no screening in ≥3 years (Un/under-screened).
Methods:
Data were collected during a study assessing the feasibility/acceptability of self-collected sampling for human papillomavirus (HPV) testing as a cervical screening modality. A questionnaire assessed demographics, health care access, and cervical cancer knowledge and beliefs (including perceived susceptibility). Participants were asked, “Do you think you are at risk for cervical cancer”, and responses included “Yes, “No”, and “I don’t know”. Multinomial logistic regression models compared variables associated with answers among each group.
Findings:
Out of 524 participants, one-half did not know if they were at risk of cervical cancer (50%) or HPV exposure (53%). Between the Un/under-screened (n=160), Screened (n=198), and Colposcopy (n=166) groups, age (p<.001), education (p=.02), and perceived risk of HPV exposure (p<.01) differed. Older age and younger age at first intercourse (Un/under-screened); family history and screening recommendations (Screened); and family history and perceived risk of HPV exposure (Colposcopy) were associated with perceived susceptibility to cervical cancer.
Conclusions:
Differences in perceived susceptibility to cervical cancer exist between African-American women in the Delta. Understanding these variations can help in developing strategies to promote screening among this population with a high burden of disease.
“…In the present study, a common reason provided by women to support their beliefs concerning susceptibility was, “I’m not claiming it”. This phrase, used to describe the power of confession, likely stems from religious beliefs tracing to the Christian Word of Faith movement (Harrison, 2005; MacGregor, 2007). This “name it and claim it” movement focuses on the power of faith and spoken word to determine reality (Harrison, 2005).…”
Section: Discussionmentioning
confidence: 99%
“…For example, to attain health, believers are encouraged to recognize and vocalize positive health characteristics (Harrison, 2005). Similarly, acknowledgement of illness and negative circumstances is discouraged because doing so suggests a lack of faith and makes negative outcomes more likely (Harrison, 2005; MacGregor, 2007). Although we did not assess beliefs among participants, previous studies describe the importance of faith among African-American women, and some success has been seen with the inclusion of church communities in screening efforts (Dessio et al, 2004; Scarinci et al, 2010).…”
Background:
Although preventive measures have greatly reduced the national burden of cervical cancer, racial/ethnic and geographic disparities remain, including the disproportionate incidence and mortality among African-American women in the Mississippi Delta. Along with structural barriers, health perceptions and cultural beliefs influence participation in cervical screening. This study examined perceived susceptibility to cervical cancer among African-American women in the Delta across three groups: (1) women attending screening appointments (Screened) (2) women attending colposcopy clinic following an abnormal Pap test (Colposcopy), and (3) women with no screening in ≥3 years (Un/under-screened).
Methods:
Data were collected during a study assessing the feasibility/acceptability of self-collected sampling for human papillomavirus (HPV) testing as a cervical screening modality. A questionnaire assessed demographics, health care access, and cervical cancer knowledge and beliefs (including perceived susceptibility). Participants were asked, “Do you think you are at risk for cervical cancer”, and responses included “Yes, “No”, and “I don’t know”. Multinomial logistic regression models compared variables associated with answers among each group.
Findings:
Out of 524 participants, one-half did not know if they were at risk of cervical cancer (50%) or HPV exposure (53%). Between the Un/under-screened (n=160), Screened (n=198), and Colposcopy (n=166) groups, age (p<.001), education (p=.02), and perceived risk of HPV exposure (p<.01) differed. Older age and younger age at first intercourse (Un/under-screened); family history and screening recommendations (Screened); and family history and perceived risk of HPV exposure (Colposcopy) were associated with perceived susceptibility to cervical cancer.
Conclusions:
Differences in perceived susceptibility to cervical cancer exist between African-American women in the Delta. Understanding these variations can help in developing strategies to promote screening among this population with a high burden of disease.
“…would be the sixth largest religious body in the United States, just below the Church of Jesus Christ of Latter Day Saints […] and just above the Presbyterian Church USA, the National Baptist Convention of America, and the Episcopal Church USA. (MacGregor 2007)…”
Section: The Faith Movement and The Contemporary Prosperity Gospelmentioning
Since the 1980s, prosperity gospel Christianity has exploded in its size and influence, with global television ministries like Trinity Broadcasting Network (TBN), Daystar Television Network, and The Word Network expanding the reach of the American-born religion to every nation. Most popularly called the Faith movement many may recognize this form of Christianity by a variety of other labels, such as the Gospel of Wealth and Health, Word of Faith, Prosperity Theology, Name it and Claim it, Seed-Faith, Abundant Life, or the more derisive Blab it and Grab it. Most observers associate the Faith movement with two teachings: first, God grants all his faithful followers physical health and financial prosperity; second, believers claim their divine right to wealth and health through positive confession, financial offerings, and the persistent faith that God must fulfill his promises. Promises of total transformation, concern over exploitation, and controversies over Biblical interpretation have made the prosperity gospel a topic of scholarly and popular interest. This article explores the history of the prosperity gospel, with particular emphasis on understanding the largest and most visible of these traditions, the Faith movement. Throughout, I will highlight scholarly literature critical for understanding the contemporary and historic development of the prosperity gospel and ministries that have coalesced around its optimistic message. As I explore relevant works on New Thought, African American religions, and the Faith movement, I hope to provide insight into central questions, possible pitfalls, and under-investigated dimensions of the American prosperity gospel, and finally to gesture towards fruitful avenues for future inquiry.
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