Charles Sturt University

Drivers can be identified through patterns in their routine driving behaviours, as observed by analysing the timing and sequence of various manoeuvres. In contemporary mobility contexts, comprehending and accurately predicting drivers’ behaviours are crucial for informing efficient transportation planning, enhancing traffic safety, reducing emissions, and improving driving efficiency. An increasing number of researchers have explored a variety of machine learning (ML) models to identify, classify, and predict drivers’ behaviours. However, the reliability of these results is often undermined by the complexities associated with the data characteristics, contexts, and the authors’ expertise. Additionally, there is a lack of comprehensive investigation into the effect of driving behaviour on vehicles’ performance, driver identity, and driving activities. This research aims to compare various ML methods to establish a conclusive and generalisable empirical benchmark. The experiments were divided into three phases: estimation of fuel consumption, driver identification, and driver actions’ prediction from drivers’ behaviour during motion. The experiments evaluate prediction accuracy, performance, and computational cost using a different range of temporal and nontemporal ML models and eight datasets from diverse sources, which resulted in 9 tables of outputs. The results have been gauged and scored precisely, and then high-rated and ineffective algorithms were pinpointed for each task. This study is the most in-depth investigation, providing an exhaustive comparison of different ML models for predicting three main criteria of driving behaviour, marking it as the most detailed investigation in this field.

This comprehensive work explores the integration of Islāmic spirituality into psychotherapy, providing Islāmic psychotherapists with insights and practical strategies to enhance their practice. The introduction sets the stage by outlining the importance of incorporating spirituality into psychological health, emphasising the unique intersection of these domains. In the synthesis section, the text examines how Islāmic spiritual principles can be integrated into therapeutic practices, highlighting the benefits of this approach. A dedicated toolbox offers a range of strategies for psychotherapists to apply, including specific techniques, reflective exercises, and ethical considerations, ensuring a holistic and culturally sensitive practice. Reflective activities guide therapists through personal and professional growth, encouraging them to examine their spiritual journey and its impact on their work. The section reflecting on the transformative journey emphasises the ongoing process of self-assessment and growth, fostering a deeper understanding of the therapist’s role in supporting clients’ spiritual and psychological well-being. The conclusion highlights the transformative potential of integrating spirituality into psychotherapy, advocating for a dynamic and evolving practice that enables the interconnectedness of mind, body, and spirit. This synthesis provides a robust framework for Islāmic psychotherapists seeking to enrich their therapeutic approach with spiritual depth and cultural relevance.

This chapter explores the intersection of post-modern therapies with Islāmic spirituality, examining congruences and dissonances to establish a framework for spiritually and culturally sensitive therapeutic approaches. The chapter begins with an introduction to post-modern therapies, setting the stage for an in-depth analysis of specific therapeutic models. Solution-Focused Brief Therapy (SFBT) is examined for its alignment and misalignment with Islāmic beliefs, leading to the proposal of an Islāmic-Solution-Focused Brief Therapy (I-SFBT) that harmonises SFBT principles with Islāmic spirituality. Narrative therapy is similarly analysed—with a focus on its congruence with Islāmic values and areas of conflict—culminating in the development of an Islāmic contemplative-based approach to narrative therapy. The chapter concludes with an overview of hope therapy, emphasising the integration of Islāmic principles to create Islāmic-based hope therapy. This therapy incorporates spirituality, emphasising faith in Allāh and community support, fostering resilience and optimism. By addressing both spiritual and psychological needs, these adapted therapies offer a comprehensive framework for Islāmic psychotherapists. The chapter demonstrates how post-modern therapeutic models can be adapted to respect and integrate Islāmic spirituality, thus providing effective and meaningful support for Muslim clients.

This chapter examines the anatomy and paradigm of Islāmic psychotherapy, shedding light on its core elements and characteristics. Beginning with an examination of Muslim mental health, spirituality, and therapy, the chapter explores the Islāmic worldview, highlighting its foundational principles such as tawhîd (belief in the oneness of God) and the interconnectedness of physical, psychological, and spiritual dimensions. Epistemology, ontology, and axiology are identified as essential components shaping the therapeutic process, providing a framework for understanding knowledge, existence, and values within an Islāmic context. Furthermore, the chapter examines the anatomy of Islāmic psychotherapy, emphasising the integration of faith, culture, and psychology in therapy practices. It highlights the significance of spiritually integrated therapy, where Islāmic principles and values are incorporated to address mental health issues. This holistic approach recognises the interplay between physical, social, psychological, environmental, and spiritual factors in human existence, offering a comprehensive pathway to well-being. Finally, the chapter discusses the paradigm of Islāmic psychotherapy, highlighting its commitment to culturally sensitive and faith-based interventions that resonate with Muslim clients’ beliefs and experiences.

This chapter explores the concept of fitrah, the innate spiritual nature of human behaviour, examining its origins, characteristics, and implications within an Islāmic framework. Beginning with an exploration of Qur’ānic and hādīth explanations of fitrah, the chapter highlights the foundational teachings that emphasise its significance in understanding human nature. Scholars’ perspectives on fitrah are then discussed, drawing upon theological interpretations and empirical studies to elucidate its relevance across different domains. The chapter further exposes the characteristics of fitrah, emphasising its inherent predisposition towards goodness, righteousness, and the recognition of divine truths. However, the discussion also addresses the alienation and corruption of fitrah, examining the restoration and realignment of fitrah. The chapter highlights the profound implications of fitrah on human behaviour and spiritual well-being. By recognising and nurturing this innate spiritual disposition, individuals can embark on a journey towards self-discovery, moral integrity, and alignment with divine principles. Understanding and cultivating fitrah not only enriches personal lives but also contributes to the harmony and flourishing of society as a whole within the Islāmic paradigm.

This chapter “The Psychology of the Soul (Part II): The Qalb and the ‘Aql,” examines the intricate interplay between the heart (qalb) and intellect (‘aql) in the development of human personality and spiritual well-being. It begins with an introduction to the foundational concepts, followed by an exploration of Ibn Al-Qayyim’s classification of different types of hearts, including the polished heart of the believer and the sealed heart of the disbeliever. The discussion extends to the Qur’ānic, hādīth, and scholarly perspectives on the various conditions of the heart, emphasising the trials and tribulations it undergoes. The chapter then introduces the concept of ‘aql, explaining its significance as the faculty of reason and intellect in Islāmic psychology. The anatomical seat of ‘aql is debated, with views on its association with both the brain and the heart. Key Qur’ānic verses highlighting the consequences of the absence of ‘aql are examined, emphasising the moral and spiritual implications of neglecting this divine gift. Finally, the interrelationship between the qalb, ‘aql, and nafs (self) is analysed, illustrating how a mature intellect can guide the heart towards divine connection, while an immature intellect leads to a tarnished heart dominated by impulsiveness and desires. This comprehensive exploration highlights the importance of balancing intellect and heart in achieving spiritual and moral purity, highlighting the dynamic interaction between these elements in the holistic development of the self.

The exploration of the soul in Islāmic psychology focuses on the intricate concepts of nafs (self) and rûh (spirit), essential for understanding human nature in Islāmic thought. The nafs represents the individual’s psychological and spiritual dimensions, being the core of a person’s inner being. The nafs exists in different levels, reflecting the individual’s moral and spiritual conditions. Nafs al-Ammara Bissu’ is the base level, driven by desires and inclinations towards evil, commanding the person to indulge in sinful behaviours. Nafs al-Lawwāmah, the self-reproaching level, recognises moral shortcomings, leading to guilt and self-criticism, and a struggle towards righteousness. The highest level, Nafs al-Mutma’innah, represents spiritual tranquillity and contentment achieved through complete submission to God’s will. Disciplining the nafs is crucial in Islāmic teachings, involving self-control, repentance, and striving for moral and spiritual improvement through rigorous self-examination and religious adherence. Rûh, the divine spirit, is distinct from the nafs but closely related, giving life and consciousness to humans. Understanding the relationship between nafs and rûh is vital, as it dictates the overall spiritual and moral health of an individual, guiding them towards ultimate fulfilment and divine closeness.

In this chapter, “Shifting The Paradigm: Decolonising Psychology Knowledge” examines the movement to reform and broaden the scope of psychological knowledge by integrating Islāmic perspectives. The chapter introduces the necessity for a paradigm shift in psychological practices and knowledge. It highlights the Islāmic Awakening, a period of renewed interest in Islāmic principles and their application in various fields, including psychology. This section underlines the importance of incorporating Islāmic thought into global psychological discourse. The chapter then discusses the globalisation of psychology knowledge, stressing the need for a more inclusive and culturally diverse understanding of psychological practices. Following this, it delves into the process of decolonising psychology knowledge, challenging the dominance of Western paradigms and advocating for the inclusion of non-Western perspectives, particularly those rooted in Islāmic traditions. The integration of Islāmic spirituality with psychological principles is explored, presenting a holistic approach that acknowledges the spiritual dimensions of mental health. The conclusion emphasises the importance of this paradigm shift, advocating for a more diverse, inclusive, and spiritually enriched approach to psychology.

In this chapter, “Navigating the Intersection: Islāmic Spirituality and Psychotherapy” explores the convergence of spiritual and psychological realms, focusing on the integration of Islāmic spirituality within psychotherapy. The chapter begins by establishing the importance of this intersection in contemporary mental health discourse. It then examines the concepts of spirituality, psychology, and psychotherapy, highlighting their interrelationships and the potential benefits of their synthesis. The critique of modern psychology as “soulless” (1.3) emphasises the lack of spiritual consideration in conventional therapeutic practices, advocating for a more holistic approach. Spiritually integrative psychotherapy is presented as a solution, demonstrating how incorporating spiritual beliefs and practices can enhance therapeutic outcomes. The chapter further explores the intersection of spirituality and religiosity from an Islāmic perspective, offering insights into how Islāmic teachings and practices can be harmonised with psychotherapeutic techniques. The conclusion underlines the necessity of integrating spirituality into psychotherapy to address the complex needs of individuals holistically. Overall, this chapter lays the foundation for understanding and implementing spiritually integrated psychotherapy, particularly within the context of Islāmic spirituality.

This chapter explores the Islāmic foundation of healing and emotional health, emphasising the profound insights provided by the Qur’ân and Prophetic traditions. It begins with an introduction to the significance of emotional and mental health in Islāmic teachings. The chapter then examines the relationship between emotion and mental health, highlighting how Islāmic perspectives contribute to understanding and managing emotional well-being. By examining the Qur’ân and hādīths, it accounts for how these sources guide emotional behaviours and regulation, offering practical and spiritual strategies for achieving balance and resilience. The discussion on the Qur’ân and emotional regulation illustrates the sacred text’s guidance on managing emotions such as anger, sadness, and anxiety. This section stresses the importance of contemplation, patience, and gratitude as key elements in maintaining emotional health. The chapter then transitions to the Islāmic foundation of healing, integrating spiritual practices such as prayer, remembrance of Allāh, supplications fasting, and Qur’ânic recitation with contemporary therapeutic techniques. This holistic approach emphasises the interconnectedness of physical, mental, and spiritual health. By leveraging the rich spiritual resources within Islāmic tradition, therapists can offer culturally congruent and spiritually enriching support, fostering comprehensive and enduring healing for Muslim individuals and communities.

This chapter examines the integration of key Islāmic virtues, compassion (rahmah), forgiveness (istighfar), gratitude (shukr), hope (raja), and patience (sabr) within the framework of Islāmic psychotherapy. It begins by exploring rahmah, highlighting its alignment with emotional resilience, empathy, and ethical conduct. Moving to istighfar, the chapter outlines an Islāmic process model for forgiveness, emphasising its role in emotional healing and mental health. Shukr is discussed next, focusing on its ability to foster positive emotions and enhance life satisfaction. The practical integration of gratitude into Islāmic psychotherapy is then provided, offering strategies to cultivate a grateful mindset. The chapter then examines the healing power of hope (raja), illustrating its importance for personal transformation and resilience. Practical approaches for nurturing hope in therapy are presented, showing how hope can be a catalyst for overcoming challenges. The wisdom of patience (sabr) is subsequently explored, linking it to psychological coping mechanisms and emotional regulation. The integration of sabr into therapy is discussed, providing tools to cultivate patience and foster emotional well-being. Concluding, the chapter highlights the profound intersection of these Islāmic virtues with contemporary psychological practices. By offering practical guidance for integrating these virtues into psychotherapy, it empowers therapists and clients alike to harness the transformative potential of these timeless principles, fostering resilience, emotional well-being, and psychospiritual growth.

In this chapter, “Monotheism as the Foundation of Islāmic Psychotherapy” focuses on the critical role of monotheism in shaping authentic Islāmic psychotherapy. The chapter begins with an introduction that sets the stage for understanding the centrality of monotheism in Islāmic thought and practice. It then elaborates on how monotheism, or tawhîd, serves as the foundation for Islāmic psychotherapy, providing a cohesive framework for mental health interventions The criteria for authentic Islāmic psychotherapy are discussed in relation to the Six Articles of Faith, ensuring that therapeutic practices align with core Islāmic beliefs. The chapter also examines the various sources of knowledge, including the Qur’ân and hādīth, which inform Islāmic psychotherapy. The integration of this knowledge into therapeutic practices is explored, emphasising the need for a comprehensive understanding of both religious and psychological principles. The Tawhîd paradigm is presented as a holistic approach that integrates spiritual, psychological, and behavioural aspects of an individual’s life. The chapter concludes by highlighting the significance of monotheism in creating a distinct and effective form of psychotherapy that is deeply rooted in Islāmic teachings.

This chapter explores how psychoanalytic, client-centred, and cognitive-behavioural therapies intersect with Islāmic spirituality, identifying both congruences and dissonances. Psychoanalytic therapy, rooted in the Freudian tradition’s secular framework, often disregards religion, which poses challenges for integration with Islāmic beliefs that emphasise spiritual dimensions in understanding the human behaviour. Client-centred therapy—known for its focus on empathy and unconditional positive regard—lacks formal recognition of spirituality, potentially limiting its effectiveness within Islāmic contexts that prioritise spiritual considerations. In contrast, cognitive-behavioural therapy (CBT) shows more alignment with Islāmic teachings by promoting positive cognitive patterns and gratitude, which enhance both mental resilience and spiritual well-being. CBT’s emphasis on behavioural activation corresponds well with Islāmic principles of engaging in good deeds and acts of worship, reinforcing psychological and spiritual fulfilment. However, significant divergences exist in philosophical perspectives, such as CBT’s empiricism versus Islāmic beliefs in divine intervention and predestination. Overall, this chapter critically examines how these therapeutic modalities can be integrated with Islāmic spirituality, highlighting opportunities and challenges in addressing the holistic needs of Muslim clients.

Objective: Radiography education is uniquely positioned to advance the United Nations Sustainable Development Goals (SDGs), particularly SDG 3 (Good Health and Well-being), SDG 4 (Quality Education), and SDG 17 (Partnerships for the Goals). This narrative review explores the role of radiography education in supporting the SDGs through curriculum development, interdisciplinary learning, and global partnerships. Key findings: In line with SDG 3, radiography plays a pivotal role in non-communicable disease prevention , early diagnosis, and treatment through advanced imaging technologies such as computed to-mography (CT) and mammography. Programs such as BreastScreen Australia exemplify the contribution of radiography in reducing mortality through early detection. SDG 4 is reflected in the continuous evolution of radiography curricula to incorporate sustainable practices, ensuring that graduates are well-prepared for the future of healthcare. SDG 17 emphasizes the importance of international collaboration, and radiography education exemplifies this through partnerships with global institutions. These collaborations enhance knowledge exchange, capacity building, and research efforts, particularly in low-and middle-income countries. Conclusion: Radiography education is integral to achieving the SDGs by equipping healthcare professionals with the necessary skills to promote sustainable healthcare practices. Through interdisciplinary learning, curriculum enhancement, and international partnerships, radiography programs contribute to both local and global health initiatives. To strengthen its impact, radiography education must prioritize the integration of sustainability-focused practices, expand interdisciplinary collaborations, and advocate for equitable access to education and healthcare services. Future efforts should focus on leveraging innovative teaching strategies, such as AI-enhanced learning and remote imaging operation, while addressing global health inequities through targeted initiatives. By fostering these sustainable education practices, radiography can have a lasting global impact on public health and development. Implications for practice: By fostering these sustainable education practices, radiography can have a lasting global impact on public health and development, address critical healthcare challenges and contribute to a more sustainable future.

The maintenance and improvement in wheat quality remains a fundamental aim of Australian wheat breeding programs along with improvement in yield and disease resistance. This study explored the evolution in grain quality among Australian wheat varieties released over the past 150 years, examining aspects such as grain physical quality parameters, protein content and composition, dough rheology and baking quality traits. Our analysis indicated a decline in grain protein content over time, attributed to yield increases. The study revealed direct impacts of protein content and composition on end-use quality. Over the years, an increase in glutenin and UPP content and a decrease in gliadin were observed. This shift in protein composition was linked to the selection of specific alleles at all six glutenin loci on chromosome group 1, including the elimination of GluA1c and the consistent selection of GluB1i, GluB1u, GluA3b, GluB3h and the introduction of GluB1al. These genetic changes have significantly improved dough quality, evidenced by better dough mixing times, mixograph peak widths, dough stability and a reduction in weakening slope and softening values. Although no improvement was observed in loaf volume across modern versus older varieties, there was a notable enhancement in loaf volume relative to protein percentage in modern varieties, indicating an improvement in protein quality. This research underscores the impact of genetic selection on protein composition in contemporary versus older wheat varieties, leading to marked improvements in grain quality. Furthermore, the exploration of old wheat varieties has uncovered varieties with high protein content and quality, presenting opportunities for future breeding programs to develop new varieties aimed at satisfying both domestic and international market demands.

Purpose In the extant literature on Intimate Partner Violence, control in intimate relationships remains relatively under-explored. In the current study, we explore the utility of insecure attachment styles (i.e., anxious attachment and avoidant attachment), emotion dysregulation, and shame-proneness to predict the perpetration of control in intimate relationships. Further, we explore the direct and indirect association between insecure attachment and control through emotion dysregulation and shame-proneness. We hypothesised all variables would be positive predictors of control in intimate relationships and that high insecure attachment would be related to more emotion dysregulation and shame-proneness, which in turn would relate to more control. Method Participants (N = 328; 67.4% women; Mage = 34.4 years, SD = 10.95) completed an online questionnaire that included measures of attachment, shame-proneness, emotion dysregulation, and controlling behaviors in intimate relationships. Results Hypotheses were partially supported. Higher anxious attachment, avoidant attachment, and emotion dysregulation predicted more control in intimate relationships. Both anxious and avoidant attachment related to higher emotion dysregulation, which in turn related to more perpetration of control in intimate relationships. Interestingly, anxious attachment related to increased shame, which related to less control in intimate relationships. Conclusion By clarifying the role of anxious attachment, avoidant attachment, and emotion dysregulation as critical elements in the perpetration of control in intimate relationships, our study makes valuable contributions to understanding the underlying mechanisms contributing to this significant societal problem. We propose that future research exploring control in intimate relationships seeks to explore the utility of interventions targeting attachment insecurity.

Leaf scald (LS) caused by Xanthomonas albilineans (Xalb), is a major bacterial disease of sugarcane. The unreliable symptom expressions make traditional visual detection challenging. The molecular methods of detection require expensive equipment, labor‐intensive, and time‐consuming. This study proposes a novel electrochemical (EC)‐approach, that is relatively easy to use and less expensive to detect Xalb DNA in LS‐infected sugarcane leaves, meristematic tissue, and xylem sap samples. This method involves three key steps: i) DNA isolation from sugarcane samples via boiling lysis; ii) magnetic purification of target sequences from the lysate using magnetic bead‐bound capture probes; and iii) EC detection of the target DNA. The method shows excellent detection sensitivity (10 cells µL⁻¹), reproducibility (Standard deviation, SD <5%, for n = 3), and a wide linear dynamic range (1 nM–1 fM or 10⁶–10° copies µL⁻¹, r = 0.99). The EC assay has a strong negative correlation with quantitative polymerase chain reaction (qPCR) results (r = −0.95–0.97, n = 24, p < 0.001), and weak or no correlation with the varietal resistance ratings. This EC‐based assay can be a commercially viable alternative, providing a DNA isolation/purification‐free solution, and can potentially be adapted into a handheld device for on‐farm detection and quantification of the LS‐causing pathogen.

Glioblastoma is the most common adult brain tumor, significantly impacts disability and mortality. Early and accurate diagnosis of glioma subtypes is essential, but manual categorization is challenging due to their complexity, prompting the need for automated solutions. We developed an innovative mixed convolution‐transformer model to classify glioma subtypes, including astrocytoma, glioblastoma, oligodendroglioma, and normal brain tissue, using whole slide images. The novelty of this model lies in its remarkable efficiency and precise results. Multiple advanced and complex layers are incorporated during its development to enhance its performance, ensuring that it delivers fast and accurate classification results for glioma. This proposed model obtains an overall training accuracy of 97.41%, peaking at 98.12% for validation and 97.35% for testing. Next, our model architecture is independently evaluated by comparing its training performances on the CIFAR‐10 and CIFAR‐100 datasets with the vision transformer and compact convolutional transformer models. Results across various datasets demonstrate that the model consistently outperforms existing models. This performance underscores the effectiveness of our proposed approach in classifying glioma subtypes accurately and efficiently, highlighting its potential impact on healthcare and disability. This system enhances the classification of glioma subtypes and facilitates swift identification, ensuring appropriate and timely treatment.