Abstracts Vol. 1 [International Conference on AIDS (11th: 1996: Vancouver, Canada)]

Track D: Social Science: Research, Policy & Action
5% heterosexual women, and 2% lesbian women. (Note:The total is greater than 100% due
to multiple category membership.)
Results: Preliminary analysis of the first 30 participants indicates tihat althougi 775 were
not affiliated with a religious or spiritual group, 46% reported an intrinsic interest in spiritual
issues. Faith was most commonly expressed through relationships wilth thers (Stage 3),
rather than through a systematic internalized belief system (Stage 4) the modoal stage of
faith held by people who express traditional religious values.When asOked what brings
meaning to their lives, the PLWHAs in this sub-sample reported thai they nreed to feel productive and creative, and that they matter to something or someone.
Lessons Learned: Although they generally reject religious instituor.s and concepts, spirituality can nevertheless play an important role in the lives of PLWHiAs, p viding a sense of
meaning and purpose in life.
This research was supported in part by the National Health Research and Development
Program through a National Health Fellowship to Susan M. Drie.ydge r.
S.M. Driedger 928 E. 3th Ave.,Vancouver, B.C.,V5T 2L6 Canada -elephone: 604 876-4 114
Fax: [phone] email: sdriedge(sfu.ca
Tu.D.2834
A COMPARATIVE STUDY ON THE SPIRITUALITY OF MEN LIVING WITH AND
WITHOUT HIV/AIDS
Perreault, Lise T, Perreault, M. Universite de Montreal, QC
Objective: This comparative study was designed to determine if a diff, ence exists between
the spirituality of men living with HIV/AIDS and the spirituality of rmen who are HIV-negative and have never experienced a life threatening illness.
Method: The convenience sample was comprised of 95 men, who understood written
English, aged between 25 and 52 years, of which 48 gay men living with HIV/AIDS, and 47
men who reported that they were both HIV-negative and had never experienced a lifethreatening illness. Spirituality defined as "a way of being and experiencing what comes
about through awareness of a transcendent dimension characterized by certain identifiable
values in regard to self, others, nature, life and whatever one considers to be the ultimate"
was measured by Elkins (1988) Spiritual Orientation Inventory (Crornbach alpha-.97).
Results: T-test analyses demonistrated a clear and significant difference (t(93)= 4.5, p<.001)
for spirituality between the g rmen living with HIV/AIDS and the comparison group.The
results of transcendance (t(93)=4.5, p<.001), fruits of spirituality (t(93)-=4.0,p<.00 I), altruism (t(93)-3.8, p<.00 1), mission in life (t(93)-3.6,p.00 I1), sacredness of life
(t(93)=3.5,p=.001), meaning in life (t(93)=3.4,p=.001), awareness (t(93)=3.4, p=.001) and
idealism (t(93)- I.5, p<.05) showed significant differences between the HIV/AIDS and comparison groups.The difference in materialism was not significant.These eight dimensions of
spirituality appear to be more important for gay men living with HiV/AIDS.
Conclusions: Spirituality is an essential area in which individuals derive existential support,
as they struggle to find meaning and purpose in their lives. Spirituality should be recognised
as being important in the care of individuals living with HIV/AIDS.
Lise T Perreault, 2870 chemin Des Mesanges. Gloucester, On Canada KIT 2C8
Tu.D.2835
WORKING WITH THE ISLAMIC SCHOOL COMMUNITY ON HIV/AIDS PREVENTION EDUCATION
Octavery Kamil. Project Manager of Lentera AIDS Prevention Pro lect Indonesia Planned
Parenthood Association,Yogyakarta
Issue: How to actively involve the Islamic school community in HIV/AIDS education to the
larger public
Project: An HIV/AIDS education workshop was provided for senior menrbers of 10 Islamic
schools and youth organizations who serve as spokespeople on Islam in the religious community Issues discussed included HIV/AIDS and the social problems surrounding AIDS. Each
participant made a work plan on how they would follow-up on this informatiron in their
respective communities. Six months later a follow up workshop was held to evaluate their
work and distribute support media for their projects.
Result: The participants were extremely enthusiastic about the workshop, and previously
negative stereotypes about AIDS were translated into energy to provide AIDS information
to the public. Most schools had held workshops about AIDS in their cornuies, especially
noteworthy as Islamic schools tend to be extremely closed to discussing issues about sexuality and AIDS. At the evluation session, they made plans to appiroach progressive Islamic
scholars to write for a new AIDS bulletin to be published for the ir communilies.
Lessons learned: AIDS education for religious scholars is much needed and effective in
reducing negative stereotypes as well as motivwating the religious communierety to become
involved in AIDS educatioen.This str ategy will be especially important in reaching rural communities in Indonesia where religious scholars are respected and accepted.
Octivery Kamil, Lentera PKBI DIY, J.-entara Rakyit Mataram Greg Kapas, Yrgyakarta,
55231, ndmonesaTel 62-274-513585 Fax. 62 274 5 %13566
Tu.D.2837
THE EFFECT OF AIDS EDUCATION ON SEXUAL BEHAVIOUR AMONG WOMEN IN
THE MUSLIM COMMUNITY IN UGANDA.
M. Kasrmu5,YWalakira* N. Nakyanjo5, F. Mlaruor05. Islamic Medicrl Associasties of
Ugareda: ** USAID, Kamipala.
Objectives:To issess the effect of AIDS education en self repor of,exual Iartriers and
condom use amorig women in the muslim community.
Methods: A biseline cross setionrI suirvey was done prior to tire- rite, ceiticrn tr assess
self reported sexurl parters and condom rise from a random trermpre oF resporisdents.
AIDS education was thee given to the coormunity by trained rmn-is and ftherr issistants.
Two years later r sirnilir cross sectrorril survey was dcmne to ases a ry u hare. locus
yr oup discussions were also done to suppleosent the quanetitairse d its.
Results: Amiong the females, those who repor ted two or more iii trer s mere h% at baseline, I 7% among those unrexposed to the intervention, and 4xx asirr, those reposed

(P<0.00 I). Among the males, those who had two or more partners 'were 49% at baseline,
61 % in the unexposed and 38% in the exposed (P<0.00 I). Among the females, those who
reported use of condoms were 6% at baseline, 9% among the unexposed and 9% among
the exposed (P-0.108). Among the males, those who reported use of the condom were

Tu.D.2834 -Tu.D.2840
15% at baseline, 21% in the unexposed and 25% in the exposed (P<O.00 I). Focus group
discussions showed that women felt powerless in protecting themselves using a condom in
a cale dominated society
Conclusion: Reduction in sexual partners is an achievable option for Muslim women to
protect themselves from AIDS in this community Condom use is not yet a practical option
for these women because of a male dominated societyThere is need to increase their
negotiation skills and economic bargaining power to assist them in practicng safer sexual
behaviour:
M. Kagimu, Islamic Medical Association of Uganda, P O. Box 2773 Kampala. Fax 257832 or
231743
Tu.D.2838
INTERNATIONAL CHRISTIAN AIDS NETWORK
Vitillo Robe t ICAN Coordinator London UK
Objective: ICAN was formed at the 8th World Conference on AIDS in Amsterdam. Its formation was a direct response to the strongly voiced need of people living with HIV/AIDS,
their loved ones, and care givers for an increased recognition of the role of spiritual
resources in HIV care and prevention and for an increased provision of spiritual resources
to be included in the main conference programme of World Conferences. ICAN is a net
work of organizations and individuals committed to the Christian values of non judgmental
love and acceptance of people living with and affected by HIV/AIDS. It seeks to offer a
coherent Christian presence at international conferences and to network with Christians
and Christian organizations throughout the world. It contributes to the reflection on ethics,
spiritual and pastoral issues whilst advocating the human rights of people living with the
vi lis.
Methods: Since its formation ICAN has created a network through a free
membership/mailing list; produced a biannual newsletter; organized various meetings to
promote exchange of experience and deeper reflection on faith based issues and responses
related to the pandemic.
Results: Two pre-o International AIDS Conference meetings have been held in Berlin and
Bangkok (participation from twenty countries and six continents at each of the meetings)
Another such meeting is planned for Vancouver. One regional meeting was convened in
Europe -smaller informal and local level networks have been established. At the
International Conferences in Berlin and 'Yokohama a spiritual presence was assured through
public forums, oral abstract presentations, poster presentations and exhibition booth which
promoted dialogue with Conference participants and disseminated information from various member organizations and regional/local networks. A steering group has been formed
with regional representation from Africa, Asia, Europe, North and South America and
Oceania.
Conclusions: The organization is unique in that there is no other international Christian
AIDS organization which provides a networking facility for the diversity of all Christian
denominations.Those involved with AIDS are committed to its continuance, but realize.
-it needs an operational structure and funds to implement it;
it needs to clarify its goals;
-it needs to seek consensus in diversity;
-it needs to consistently prioritize the voice of the person with HIV;
it needs to secure funding from global agencies;
-it needs to achieve greater visibility internationally;
it needs to secure funding to ensure the presence at international conferences of develop
ing country delegates;
-it needs to support the initiatives of ICAN regional networks in Africa, South America and
Asia.
Robert J.Vitillo, ICAN Cordinator, d c/o The Basement 178 Lancaster Rd, LondonWLL LU
UK
Tu.D.2839
THEOLOGICAL AND SCRIPTURAL HIV/AIDS TRAINING FOR CONGREGATIONS,
LOCAL COMMUNITIES AND ASO'S
rew: Ra tindoh L. AIDS Action Intersnational, Inc., Clearwater FL / NewYork, NY, USA.
Issue: Religious issues continue to be one of the significant obstacles to effective sand explicit
HIV/AIDS preventio n education and to the betterment and support of people living with
HIV/AIDS.
Project: Peer education, trainers' training utlizing theology and sriptures of religious communities (I) to enlist the positive and affirming elements of religious institutions and a spiritual ltfe, and (2) to einstr uct and empower members of faith communities in these tools e.g.
theology arnd scripture, to nurture confidence in individuals, to diminish arid eradicate
destructive systems, and to establish HIV/AIDS education/outreach partnerships among
faith commnnunirties and with AIDS Senrvice Organizations gevernmental and son-governmsen
tal organuzations.
Results: Creation of the AIDS Partnership ofMampa, Clearwater St. Petersburg FL, USA
iunvolvng fath communities and ASO's. Frees tfis collaboration short-term, volunteer spiritusI parteris Isase been recruited For any PWA -who requests one, and healing services are
conducted, ecouraged and a lusting compiled and distributed.
Lessons Learned: Religion and spirituality can be positive and beneficial to people living
witnn HIV/AIDS.Trauning us theology and sacred texts us desirable us reducing fear, pretudice
rid duscrimunasties against peopl- living with DIV/AIDS.
Raindolph L. Frew, Suite F-40, 332 Bleecker Stnreet, NewYork, NY 10014-2980, USA.
-te:212.( y. tt 6ns Fax:2l2.620.7388
TB.D.2840
SPIRITUALITY - A KEY ISSUE FOR HIV/AIDS PROGRAMMES
Drew. Rogen S*' *Family AIDS Canrigngust, Mustare, Zimbasbwe
Issue. Meot peculsie living with DIV/AIDS live: icr Asia sod Aftleca. In these places spiritua
beicef'shout Cod, superneatonrai poser5sod info after deasth oxenrt etr-emsely snrong infou
eces on daily lrte.Yet these issues are ran-ely central in any intervention programme and are

almost never conrsidered at major fora.
Project: Family AIDS Caring Trust (FACT) has introduced participatory methods of
HIV/AiDS EduFcalion into youth groups of local churches and has trained volunteers fl-rom
churches to provide support to homecare and orphan visiting programmes. In cooperation

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