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OP102 Improving uptake of breast, bowel and cervical cancer screening among Muslim women: protocol for a non-randomised feasibility study of a peer-led, faith-based intervention (IMCAN project)*
  1. Rawand Jarrar1,
  2. Kathryn A Robb2,
  3. Marie Kotzur2,
  4. Jonathan Ling1,
  5. Rana Amiri1,
  6. Alex McConnachie2,
  7. Aasim Padela3,
  8. Cerysh Sadiq4,
  9. Laura Marlow5,
  10. Anna Black2
  1. 1Faculty of Health Sciences and Wellbeing, University of Sunderland, Sunderland, UK
  2. 2Institute of Health and Wellbeing, University of Glasgow, Glasgow, UK
  3. 3Institute of Health and Equity, The Medical College of Wisconsin, Wisconsin, USA
  4. 4Glasgow Central Mosque, Glasgow, UK
  5. 5Comprehensive Cancer Centre, King’s College London, London, UK
  6. 6Social Work, Education and Community Wellbeing, Northumbria University, Newcastle, UK
  7. 7Population Health Sciences Institute, Newcastle University, Newcastle, UK
  8. 8NHS England, Newcastle, UK
  9. 9Nuffield Department of Primary Care Health Sciences, University of Oxford, Oxford, UK
  10. 10School of Humanities and Social Sciences, Leeds Beckett University, Leeds, UK


Background Cancer screening and early detection save lives, but Muslim women are less likely to participate in screening than white-British women. This is concerning as incidence rates of cancer appear to be increasing in ethnic minority groups. Faith-based cancer communications provide a culturally acceptable strategy to addressing barriers to screening. This study investigates the feasibility, effectiveness, and implementation of a co-designed, faith-based, and peer-led intervention to improve breast, bowel, and cervical screening uptake among Muslim women in the UK, which we co-designed in 2021 with ten Muslim women.

Methods The intervention includes a health education component delivered by a GP explaining what is involved in cancer screening and potential risk factors, such as diabetes; personal testimonials reflecting Muslim women’s experiences with cancer and screening; and an Islamic perspective on cancer screening delivered by an Alimah, a female religious scholar.

Underpinned by the Integrated Screening Action Model, we will conduct a non-randomised, two-arm feasibility trial with 200 Muslim women (aged 25–74 years, living in Glasgow or North-East England, not or partially up-to-date with screening). Participants will be allocated to either face-to-face or online delivery of the intervention. To identify opportunities for modification of the interventions, we will conduct semi-structured interviews with key stakeholders (n=6), including Muslim scholars and community liaison, and focus groups with intervention participants (4 groups with n=6–8/group) and peer-educators involved in intervention delivery (n=10).

Results An assessment of the suitability of the trial’s parameters will inform the development of a large-scale trial using pre-specified progression criteria and a traffic light system for evaluation of STOP-AMEND-GO criteria. To gain a preliminary indication of intervention effectiveness we will capture knowledge, attitudinal change to screening, and behavioural outcomes, such as intention to screen at baseline, 6, and 12 months follow-up, and NHS screening attendance at 12 months.

Conclusion The development of a co-designed faith-based, peer-led intervention has the potential to improve engagement with cancer screening among Muslim women. Our project represents a rigorous feasibility and process evaluation of a theory-driven and co-designed intervention for Muslim women. The inclusion of religious messages can support cancer screening uptake in this underserved group. We aim to further test intervention effectiveness in a fully powered randomised controlled trial. This would guide the development of cancer control communications for religious minorities in the UK and other countries with existing screening programmes.

  • Cancer screening. Muslim women. Faith-based intervention

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