Death salience moderates the effect of trauma on religiosity

Objective: Previous research has shown contradictory evidence for the relationship between religiosity and trauma; exposure to traumatic life events has been associated with both increases and decreases in religiosity over time. On the basis of a long theoretical tradition of linking death and religious belief and recent empirical evidence that thoughts of death may increase religiosity, we tested whether one determinant of trauma's influence on religion is the degree to which it makes death salient. Method: Using longitudinal data from the Dunedin Multidisciplinary Health and Development Study, a unique population-representative birth cohort, we tested whether the relationship between trauma and religiosity depends on whether the trauma involves death. Participants reported their private, ceremonial, and public religious behaviors at ages 26 and 32 and, at age 32, whether they had experienced any of 23 traumatic life events since age 26. Results: Experiencing the death of a loved one (but not an equally traumatic event not involving death) predicted a future increase in private religious behavior (e.g., prayer) among those already practicing such behaviors, and an increase in the importance of religious ceremonies among those with relatively little prior interest in them. On the other hand, experiencing a death-unrelated trauma predicted a future reduction in public displays of religiosity among those previously so inclined. Conclusion: The study represents a significant step in understanding religious responses to trauma, and emphasizes the importance of considering not only the nature of a trauma, but also the dimensions and practices of a victim's religiosity prior to it

Reconciling livestock production and wild herbivore conservation: challenges and opportunities

Increasing food security and preventing further loss of biodiversity are two of humanity’s most pressing challenges. Yet, efforts to address these challenges often lead to situations of conflict between the interests of agricultural production and those of biodiversity conservation. Here, we focus on conflicts between livestock production and the conservation of wild herbivores, which have received little attention in the scientific literature. We identify four key socio-ecological challenges underlying such conflicts, which we illustrate using a range of case studies. We argue that addressing these challenges will require the implementation of co-management approaches that promote the participation of relevant stakeholders in processes of ecological monitoring, impact assessment, decision-making, and active knowledge sharing

Adjunctive rifampicin for Staphylococcus aureus bacteraemia (ARREST): a multicentre, randomised, double-blind, placebo-controlled trial.

BACKGROUND: Staphylococcus aureus bacteraemia is a common cause of severe community-acquired and hospital-acquired infection worldwide. We tested the hypothesis that adjunctive rifampicin would reduce bacteriologically confirmed treatment failure or disease recurrence, or death, by enhancing early S aureus killing, sterilising infected foci and blood faster, and reducing risks of dissemination and metastatic infection. METHODS: In this multicentre, randomised, double-blind, placebo-controlled trial, adults (≥18 years) with S aureus bacteraemia who had received ≤96 h of active antibiotic therapy were recruited from 29 UK hospitals. Patients were randomly assigned (1:1) via a computer-generated sequential randomisation list to receive 2 weeks of adjunctive rifampicin (600 mg or 900 mg per day according to weight, oral or intravenous) versus identical placebo, together with standard antibiotic therapy. Randomisation was stratified by centre. Patients, investigators, and those caring for the patients were masked to group allocation. The primary outcome was time to bacteriologically confirmed treatment failure or disease recurrence, or death (all-cause), from randomisation to 12 weeks, adjudicated by an independent review committee masked to the treatment. Analysis was intention to treat. This trial was registered, number ISRCTN37666216, and is closed to new participants. FINDINGS: Between Dec 10, 2012, and Oct 25, 2016, 758 eligible participants were randomly assigned: 370 to rifampicin and 388 to placebo. 485 (64%) participants had community-acquired S aureus infections, and 132 (17%) had nosocomial S aureus infections. 47 (6%) had meticillin-resistant infections. 301 (40%) participants had an initial deep infection focus. Standard antibiotics were given for 29 (IQR 18-45) days; 619 (82%) participants received flucloxacillin. By week 12, 62 (17%) of participants who received rifampicin versus 71 (18%) who received placebo experienced treatment failure or disease recurrence, or died (absolute risk difference -1·4%, 95% CI -7·0 to 4·3; hazard ratio 0·96, 0·68-1·35, p=0·81). From randomisation to 12 weeks, no evidence of differences in serious (p=0·17) or grade 3-4 (p=0·36) adverse events were observed; however, 63 (17%) participants in the rifampicin group versus 39 (10%) in the placebo group had antibiotic or trial drug-modifying adverse events (p=0·004), and 24 (6%) versus six (2%) had drug interactions (p=0·0005). INTERPRETATION: Adjunctive rifampicin provided no overall benefit over standard antibiotic therapy in adults with S aureus bacteraemia. FUNDING: UK National Institute for Health Research Health Technology Assessment

The Role of Death Salience in the Relationships Among Trauma, Religiosity, and Wellbeing.

The present study tested whether the relationship between trauma and religious change, and the subsequent effect of this change on wellbeing, depends on whether the trauma involves death. Using a large and population-representative longitudinal sample, participants’ religiosity at age 26 and 32 was measured, as was their exposure to a range of traumas (some involving death and some not) within the intervening years. Participants’ satisfaction with life was also measured at age 38. Experiencing a death related trauma (such as the death of a loved one), but not an equally traumatic event that did not involve death (such as divorce), increased private religious behaviours among those already practicing them, and increased the perceived value of religious ceremonies among those who previously saw little value in them. On the other hand, living through a death unrelated event led to less public religious involvement among those who were previously so inclined. Changes in religiosity following trauma did not predict wellbeing six years later, however. These results help to clarify the contradictory finding in the literature on trauma, religion, and wellbeing: not only does the type of trauma influence the nature of religious change, but it does so in different ways for religious and unreligious people, and for different dimensions of religiosity

The Role of Death Salience in the Relationships Among Trauma, Religiosity, and Wellbeing.

The present study tested whether the relationship between trauma and religious change, and the subsequent effect of this change on wellbeing, depends on whether the trauma involves death. Using a large and population-representative longitudinal sample, participants’ religiosity at age 26 and 32 was measured, as was their exposure to a range of traumas (some involving death and some not) within the intervening years. Participants’ satisfaction with life was also measured at age 38. Experiencing a death related trauma (such as the death of a loved one), but not an equally traumatic event that did not involve death (such as divorce), increased private religious behaviours among those already practicing them, and increased the perceived value of religious ceremonies among those who previously saw little value in them. On the other hand, living through a death unrelated event led to less public religious involvement among those who were previously so inclined. Changes in religiosity following trauma did not predict wellbeing six years later, however. These results help to clarify the contradictory finding in the literature on trauma, religion, and wellbeing: not only does the type of trauma influence the nature of religious change, but it does so in different ways for religious and unreligious people, and for different dimensions of religiosity