Temporal dynamics of religion as a determinant of HIV infection in East Zimbabwe: a serial cross-sectional analysis.

Temporal dynamics of religion as a determinant of HIV infection in East Zimbabwe: a serial cross-sectional analysis.
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DOI:
10.1371/journal.pone.0086060
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发表时间:
2014
期刊:
影响因子:
3.7
通讯作者:
Gregson S
Gregson S
中科院分区:
综合性期刊3区
文献类型:
--
作者:
Manzou R;Schumacher C;Gregson S

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宗教是撒哈拉以南非洲艾滋病毒传播的一个重要基本决定因素。然而,宗教如何随着时间的推移影响艾滋病毒流行率和相关性行为的变化,人们知之甚少。比较津巴布韦东部主要宗教群体在艾滋病毒风险大幅降低期间(1998-2005年)艾滋病毒感染率的变化,并调查观察到的变化是否可以用行为变化的差异来解释。我们分析了津巴布韦东部两轮纵向人口调查的系列横截面数据。建立了单变量和多变量Logistic回归模型,以比较不同宗教群体之间的性行为和艾滋病毒流行率的差异,并调查随时间的变化,以控制潜在的混杂因素。基督教会是最受欢迎的宗教团体。随着时间的推移,灵教教会越来越受欢迎,对男人来说,传统宗教和无宗教分别变得越来越少和越来越普遍。在基准线上(1998-2000年),传统主义者和无宗教人士的艾滋病毒感染率高于基督教徒(男性26.7%和23.8%对17.5%,女性35.4%和37.5%对24.1%)。这些影响是由于社会人口特征(传统的和没有宗教信仰的男子)或性行为(没有宗教信仰的妇女)的不同而引起的。在调整了社会人口特征后,由于行为更安全,信仰灵性的男性(但不是女性)的艾滋病毒感染率低于基督徒(14.4%比17.5%,AOR = 0.8%)。在后续行动中(2003-2005年),所有宗教团体的艾滋病毒流行率都有所下降。与其他宗教团体相比,基督徒的男女感染几率都有所降低,这在很大程度上是由于性危险行为的大幅减少,可能对女性来说,也是通过不同教会之间的皈依模式来实现的。主要教会教派之间对艾滋病毒的行为反应不同,促使津巴布韦东部的宗教感染模式发生了变化。
Religion is an important underlying determinant of HIV spread in sub-Saharan Africa. However, little is known about how religion influences changes in HIV prevalence and associated sexual behaviours over time. To compare changes in HIV prevalence between major religious groups in eastern Zimbabwe during a period of substantial HIV risk reduction (1998–2005) and to investigate whether variations observed can be explained by differences in behaviour change. We analysed serial cross-sectional data from two rounds of a longitudinal population survey in eastern Zimbabwe. Univariate and multivariate logistic regression models were developed to compare differences in sexual behaviour and HIV prevalence between religious groups and to investigate changes over time controlling for potential confounders. Christian churches were the most popular religious grouping. Over time, Spiritualist churches increased in popularity and, for men, Traditional religion and no religion became less and more common, respectively. At baseline (1998–2000), HIV prevalence was higher in Traditionalists and in those with no religion than in people in Christian churches (men 26.7% and 23.8% vs. 17.5%, women: 35.4% and 37.5% vs. 24.1%). These effects were explained by differences in socio-demographic characteristics (for Traditional and men with no religion) or sexual behaviour (women with no religion). Spiritualist men (but not women) had lower HIV prevalence than Christians, after adjusting for socio-demographic characteristics (14.4% vs. 17.5%, aOR = 0.8), due to safer behaviour. HIV prevalence had fallen in all religious groups at follow-up (2003–2005). Odds of infection in Christians reduced relative to those in other religious groups for both sexes, effects that were mediated largely by greater reductions in sexual-risk behaviour and, possibly, for women, by patterns of conversion between churches. Variation in behavioural responses to HIV between the major church groupings has contributed to a change in the religious pattern of infection in eastern Zimbabwe.
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