BACKGROUND:Christianity has always been concerned about the fate of the sick and the dying. Charity is one of the seven Christian virtues and is seen as an act of love for one's neighbour. At the same time, Christianity is a strong defender of the dignity of human life, especially the most vulnerable. In the context of advanced disease and end of life, all major Christian traditions (Anglican, Catholic, Eastern Orthodox and Protestant) advocate appropriate care to protect the dignity of those suffering from illness or facing the prospect of death. This translates into a strong opposition to any treatment that actively seeks to end a person's life, such as euthanasia or physician-assisted suicide. Less clear is where these Christian traditions stand on palliative sedation; a treatment that aims to alleviate the suffering caused by refractory symptoms by lowering the level of consciousness. However, it is important to know and understand a religious tradition's position on a particular treatment. Religious beliefs influence the decision-making process of both patients and healthcare professionals. METHOD:A comprehensive and systematic literature study was undertaken to determine the position of the four major Christian traditions (Anglican, Catholic, Eastern Orthodox and Protestant). RESULTS:Although sources are scarce, there are explicit positions on palliative sedation in each of the four Christian traditions has regarding palliative sedation. These positions can be found in official Church documents, in academic debate or in the broader bioethical debate within each community. CONCLUSIONS:Overall, there is a positive but cautious attitude towards palliative sedation in the four major Christian traditions. All recognise that palliative sedation can help alleviate patient suffering. They remain cautious in their support, however, as they consider the line between palliative sedation and life-ending treatments (e.g. euthanasia) to be too blurred. Moreover, the Christian traditions are aware that lowering the level of consciousness is not without its problems. Palliative sedation should therefore not be used without good reason.

The aim of this article is fourfold. First, we seek to elicit the attitudes and practices of middle-aged and elderly Moroccan Muslim women towards burial and repatriation of the deceased. Second, we aim to identify whether differences are observable between middle-aged and elderly women's attitudes and practices. Third, we aim to explore the role of religion in their attitudes and practices. Fourth, we seek to document how the real-world attitudes and practices of our participants relate to the normative Islamic views. Qualitative empirical research was conducted with a sample of middle-aged and elderly Moroccan Muslim women living in Antwerp (Belgium) (n = 30) and with experts in the field (n = 15). Our study shows that theological and eschatological considerations play a central role in Moroccan Muslim's attitudes and practices regarding burial. A large majority of our participants opt for repatriation to the country of origin due to socio-emotional (attachment to family and territory), religious and financial reasons. One third of our participants - mainly middle-aged - would prefer burial in Belgium to stay close to their children and to ensure remembrance through grave visits. We did not find a more secular practice or understanding of burial among middle-aged women. We found striking similarities between our participants' views and normative Islamic views.

This study aimed to elicit the attitudes and beliefs of middle-aged and elderly Moroccan Muslim women regarding mourning and remembrance, to identify whether differences are observable between middle-aged and elderly participants, to explore the role of religion and to document how the actual attitudes of our participants relate to normative Islamic literature. Interviews were conducted with middle-aged and elderly Moroccan women living in Belgium (n = 30) and with experts in the field (n = 15). This study reveals that the religious beliefs have a great impact on the views of Muslim women. We found striking similarities between our participants' views and normative Islamic literature.

The aim of this study is fourfold. First, we seek to elicit the practices of middle-aged and elderly Moroccan Muslim women regarding mourning and remembrance. Second, we aim to find out whether differences are observable between middle-aged and elderly women's practices. Third, we seek to explore the role of religion in these practices. Fourth, we aim to document how the actual practices of our participants relate to normative Islamic literature. Interviews were conducted with middle-aged and elderly Moroccan women living in Belgium (n = 30) and with experts in the field (n = 15). This study reveals that religious beliefs have a great impact on the practices of Muslim women. We found striking similarities between our participants' practices and normative Islamic literature.

This study aims to elicit the beliefs and attitudes of middle-aged and elderly Moroccan Muslim women toward dying, death, and the afterlife; to identify whether differences are observable between middle-aged and elderly participants and to document how the actual attitudes of our participants relate to normative Islamic literature. Interviews were conducted with middle-aged and elderly Moroccan women living in Belgium (n = 30) and with experts in the field (n = 15). This study reveals that the belief in an omnipotent and omniscient God and in an afterlife strongly marks the attitudes of first- and second-generation Muslims in Belgium toward life and death.

The aim of this article is threefold. First, we seek to elicit the attitudes and practices of middle-aged and elderly Moroccan Muslim women towards ageing and care for the elderly. Second, we aim to identify possible differences between middle-aged and elderly women’s attitudes and practices. Third, we seek to explore which role religion plays in their attitudes and practices. Qualitative empirical research was conducted with a sample of middle-aged and elderly Moroccan Muslim women living in Antwerp (Belgium) (n = 30) and with experts in the field (n = 15). Our study unveils that ageing and care for the elderly are clearly understood from a religious framework. More specifically, theological and eschatological considerations take up a central position. Access to and utilization of professional elderly care is hampered by several barriers (e.g. religious, cultural and financial). We found a more open attitude towards professional elderly care among middle-aged women than among elderly women.

In the context of the Belgian debates on end-of-life care, the views of Muslims remain understudied. The aim of this article is twofold. First, we seek to document the relation between contemporary normative Muslim ideas on assisted suicide and voluntary euthanasia on the one hand and real-world views and attitudes of Muslims living in Belgium on the other hand. Second, we aim to identify whether a shift is observable in the views and attitudes regarding active termination of life between first- and second-generation Muslims. We have observed that when dealing with these bioethical issues, both first- and second-generation Muslims adopt a theological line of reasoning similar to the one that can be found in normative Islamic views. We have found an absolute rejection of every act that deliberately terminates life, based upon the unconditional belief in an afterlife and in God's sovereign power over life and death.

In order to provide adequate health care, it is important to be well aware of the views and attitudes of the health seeker regarding health, illness and medicine. In the Belgian context, the views of Muslim women, particularly of middle-aged and elderly Moroccan women, have been understudied. The aim of this article is twofold. First, we seek to bring forward the attitudes and beliefs of middle-aged and elderly Moroccan Muslim women living in Antwerp (Belgium) towards health, illness and medicine. Second, we seek to explore which role religion plays in their views and attitudes regarding health, illness and medicine. Qualitative empirical research was conducted with a sample of middle-aged and elderly Moroccan Muslim women living in Antwerp (Belgium) (n = 30) and with experts in the field (n = 15). In-depth interviews and participant observations were conducted to reveal their perceptions regarding health, illness and medicine. This study reveals that religion plays a crucial role in how Muslim women perceive and deal with illness. Theological considerations that centre on God’s omnipotence, the belief in the afterlife and religious virtues take up a central position. A holistic approach is adopted in the search for healing, i.e. an interplay between calling upon medicine and turning to God. Religious beliefs seem to be a powerful source in coping with illness.

The technological advances in medicine, including prolongation of life, have constituted several dilemmas at the end of life. In the context of the Belgian debates on end-of-life care, the views of Muslim women remain understudied. The aim of this article is fourfold. First, we seek to describe the beliefs and attitudes of middle-aged and elderly Moroccan Muslim women toward withholding and withdrawing life-sustaining treatments. Second, we aim to identify whether differences are observable among middle-aged and elderly women’s attitudes toward withholding and withdrawing life-sustaining treatments. Third, we aim to explore the role of religion in their attitudes. Fourth, we seek to document how our results are related to normative Islamic literature. Qualitative empirical research was conducted with a sample of middle-aged and elderly Moroccan Muslim women (n = 30) living in Antwerp (Belgium) and with experts in the field (n = 15). We found an unconditional belief in God’s sovereign power over the domain of life and death ( cf . determined lifespan by God) and in God’s almightiness ( cf . belief in a miracle). However, we also found a tolerant attitude, mainly among our middle-aged participants, toward withholding and withdrawing (treatment) based on theological, eschatological, financial and quality of life arguments. Our study reveals that religious beliefs and worldviews have a great impact on the ethical attitudes toward end-of-life issues. We found divergent positions toward withholding and withdrawing life-sustaining treatments, reflecting the lines of reasoning found in normative Islamic literature. In our interviews, theological and eschatological notions emerged as well as financial and quality of life arguments.

This study aims, first, to compare normative Islamic practices toward death and dying and actual practices of Moroccan Muslim women. Second, it seeks to compare the views and practices of middle-aged and elderly women. Qualitative empirical research was conducted with 30 middle-aged and elderly Moroccan Muslim women living in Antwerp (Belgium) and with 15 experts in the field. Our study shows that religious beliefs and worldview have a great impact on Muslims’ practices surrounding death and dying. More specifically, practices are strongly shaped by their eschatological beliefs. The rituals are perceived as preparations for the hereafter, entailing purification of both soul and body, and demonstrate the belief in a continued existence of the soul. We found striking similarities between our participants’ views and normative Islamic views. We did not find a more secular understanding of death and dying among the middle-aged women.

Belgian burial regulations are challenged by a growing Muslim population. In this review, we first provide an overview of Muslim burial practices. Second, we describe how Belgian public policies have addressed the topic of Islamic burial. Third, we compare Belgian burial regulations and their impact on Islamic burial with those of the neighbouring countries. Literature published between 1997 and 2016 has been included. Repatriation to the country of origin seems to be a result of a number of factors (religious and financial barriers; …). Differences are observed between policy levels and countries due to different interpretations of neutrality and religious freedom.

In several European countries, including Belgium, the rapid ageing of the migrant population has emerged only recently on the political agenda. The aim of this literature review is threefold. Firstly, it provides a review of the available studies on the accessibility and use of institutional care services by Moroccan and Turkish migrants in the Flemish part of Belgium including Flanders and Brussels. Secondly, it identifies their specific needs regarding elderly care services. Finally, it provides an overview of the way in which Belgian policy has dealt with the issue of migration and elderly care. Literature published between 1965 and 2014 and relevant to the Belgian context has been included. This search yielded 21 references, of which 8 empirical studies, 5 policy literature, 3 theoretical studies, 3 news articles and 2 popularized reports. Mainstream elderly care remains relatively inaccessible for these migrants due to the language and a series of cultural and religious barriers, a low level of education, financial constraints, a lack of knowledge of health care systems, and the so-called return and care dilemmas. Their religious and cultural needs are currently not met by elderly care services. The inclusive and neutral Belgian policy seems to pay insufficient attention to these issues.