Duke University Religion Index Research Articles

Religious Involvement, Vegetarian Diet, and Mental Well-Being Among Seventh-day Adventists in Peru.

Mental well-being is conditioned by several factors, including religious involvement and diet. However, this evidence does not exist among members of the Seventh-day Adventist Church (SDA) in Latin America, particularly Peru. This study evaluated the association between religious involvement and vegetarian diet with mental well-being in members of the SDA Church in Peru. In this cross-sectional study, the sample included 767 participants, aged 18 to 59years. A face-to-face and online survey was administered that included information on the dietary regimen and sociodemographic characteristics. Religious involvement and mental well-being were measured using the 12-item version of the General Health Questionnaire (GHQ-12) and the Duke University Religion Index (DUREL), respectively. A multivariate analysis was conducted to investigate the factors associated with mental well-being. Being female (β = 1.80, p < 0.001), coming from the highland region (β = 1.98, p < 0.001), having a basic educational degree (β = 1.85, p < 0.001), a higher level of religious involvement (β = 0.34, p < 0.001), and being vegetarian (β = 1.21, p < 0.001) were associated with greater mental well-being. This evidence highlights the implication of religious participation and a vegetarian diet in mental health, not only among SDA church members but also in a broader context. However, it should be recognized that direct transfer of church-based health promotion interventions and strategies to the general population can present challenges; therefore, it is suggested that these strategies should be adapted and adjusted to consider differences in the community context.

Spirituality, Religiosity, and Mental Health in Patients with Idiopathic Inflammatory Myopathies: A Brazilian Multicentric Case-Control Study.

No published studies have investigated the correlation between religiosity, spirituality, mental health, and idiopathic inflammatory myopathy (IIM) or systemic autoimmune myopathy. Therefore, we aimed to evaluate the association between religiosity/spirituality, sociodemographic factors, and the mental health of IIM patients. This is a multicenter case-control study that included 151 patients with IIMs and 95 individuals without autoimmune diseases (controls), held between August 2022 and April 2023. This study used a semi-structured questionnaire that included sociodemographic information and the juxtaposition of the following questionnaires: the Attitudes Related to Spirituality Scale (ARES); the Duke University Religion Index (DUKE), which is composed of the organizational religious affiliation (ORA), non-organizational religious affiliation (NORA), and intrinsic religiosity (IR) domains; and the General Health Questionnaire-12 (GHQ-12). Data were analyzed using Epi Info software 7.2.5 (Centers for Disease Control and Prevention, Atlanta, GA, USA). A comparison between the mean values of the ARES, DUKE, and GHQ-12 scales was made using the Wilcoxon-Mann-Whitney and Kruskal-Wallis tests. A logistic regression test was used with the variables whose difference was statistically significant in the univariate analysis. Correlation analysis was performed using the Spearman rho coefficient. A higher prevalence of evangelicals and a lower prevalence of Catholics (p < 0.050) were seen in the IIM group compared to controls. Positive association was demonstrated between IIMs and the pardo ethnicity (OR = 2.26, 95% CI = 1.20-4.25, p = 0.011), highest ORA (OR = 2.81, 95% CI = 1.53-5.15, p < 0.001), NORA (OR = 3.99, 95% CI = 1.94-8·18, p < 0.001), IR (OR = 5.27, 95% CI = 2.32-11.97, p < 0.001), and ARES values (OR = 1.08, 95% CI = 1.04-1.13, p < 0.001). Mental health levels were compared between the groups (p > 0.999). Therefore, higher levels of religiosity and spirituality were observed in the IIM group than in the control group, but there was a similar distribution of mental health levels. The following can be cited as advantages of the present study: (i) the large sample for a rare disease with the presence of a control group; (ii) the multicenter characteristic with participation from three regions of Brazil; (iii) being the first study to map aspects of religiosity, spirituality, and mental health in IIMs.

The factor structure of the Duke University Religion Index: Continuing the conversation.

The factor structure of the Duke University Religion Index: Continuing the conversation.

Religious values, attitudes towards lesbians and gay men, and gender role beliefs among young adults

The study aims to examine the relationship and impact of religious values, attitudes towards lesbians and gay men, and gender role beliefs among young adults. A quantitative approach was employed in this study, utilizing self-report inventories to gather data from 300 participants aged 18-25 years in Indian cities. The questionnaires used were the Duke University Religion Index (DUREL), the Attitude towards Lesbian and Gay Men Scale (ATLG), and the Gender Role Beliefs Scale (GRBS). The results indicated that there was a positive correlation between religious values and attitudes towards lesbians and gay men, a negative correlation between religious values and gender role beliefs, and between attitudes towards the lesbian and the gay men and the gender role beliefs. The study also found that there was a gender difference in the distribution of attitudes towards lesbians and gay men and gender role beliefs between males and females but not towards religious values, and a difference in the distribution of attitudes towards lesbians and gay men and gender role beliefs based on education levels but no distribution towards religious values. The findings provide clinicians and mental health professionals with vital information with regards to the influence of religion and gender role beliefs which are important factors to consider when formulating intervention programs for lesbian or gay men.

Association between Religiousness and Quality of Life amongPatientsin Brazil diagnosed with Idiopathic Parkinson's Disease.

The importance of religiousness in idiopathic Parkinson's disease (IPD) has been the subject of conflicting research. The impact of religiousness on quality of life and depressive symptoms has also been poorly studied in this population. This study investigated the correlation between religiousness and quality of life in patients with IPD. We evaluated 37 patients with IPD(according to the criteria of the Movement Disorders Society)who werefrom an outpatient clinic specializing in movement disorders in Brazil. We assessed the patients using the Duke University Religion Index and scales for motor impairment, cognition, quality of life, and depression. Spearman's test was used to check for possible correlations between the different dimensions of religiousness and the clinical variables analyzed. Patients with a worse quality of life and more depressive symptoms showed greater intrinsic religiousness.

American Muslim Engagement With Advance Care Planning: Insights From a Community Survey.

Background and Objectives: Advance Care Planning (ACP) is a critical tool in advancing patient self-determination in health care delivery. Despite increasing research into racial/ethnic minorities' engagement with ACP in the US, studies on Muslim Americans are relatively scarce. We aimed to examine levels of ACP engagement among Muslim adults and measure associations between socio-demographic and religiosity characteristics and ACP engagement. Methodology: This was a survey study among Muslims attending mosque seminars in Chicago and Washington DC. Religiosity characteristics were assessed using a modified version of the Duke University Religion Index (DUREL) and the Psychological Measure of Islamic Religiousness (PMIR). ACP engagement was measured by the 4-item ACP Engagement Survey (4-ACPES) and 2 additional items covering ACP religious dimensions. Statistical analyses were performed using SPSS 28.0. Results: Out of 152 respondents, 56.2% to 72.6% were in the pre-contemplation stage of ACP across the 6 ACP items. Bivariate analyses showed that ACP engagement was correlated with participant age, ethnicity, duration of stay in the US and country of birth. Multivariable analyses demonstrated no association between religiosity characteristics and ACP engagement; independent predictors of ACP engagement were race/ethnicity (being South Asian), country of birth (born outside the US) and duration of stay in the US (longer years). Discussion/Conclusion: Our study suggests that American Muslims are largely unprepared to engage with ACP. Moreover, religiosity does not predict ACP engagement. We call for greater community outreach and educational programs that instill awareness and knowledge on the importance of ACP, and provide resources for tailored religiously-oriented conversations that assist individuals with ACP.

Path Analysis of the Factors Affecting the Quality of Life of Chronic Kidney Failure Patients Receiving Hemodialysis

Patients undergoing hemodialysis for chronic kidney failure will experience physical and psychosocial changes that affect their physical, psychological, social, and economic quality of life. Several factors can affect the quality of life of patients with chronic kidney failure, including self-management, self-efficacy, and religiosity. This study aimed to determine the effects of religiosity, self-efficacy, and self-management on the quality of life of hemodialysis patients with chronic kidney failure. This research is a correlational study. The sample size was 71, and the sampling strategy was total sampling. The instrument employs the KDQoL to assess the quality of life, the general self-efficacy (GSE) questionnaire to assess self-efficacy, the hemodialysis self-management instrument (HDSMI) to assess self-management, and the Duke University Religion Index to assess religious affiliation (DUREL). Utilizing path analysis for statistical analysis. Results indicated that the mean and standard deviation of quality of life was 62.76 (8.36), self-management was 51.56 (5.64), self-efficacy was 71.11 (8.44), and religiosity was 21.02. (2.78). Self-management (b = 0.280, p = 0.006), self-efficacy (b = 0.270, p = 0.013), and religiosity (b = 0.425, p = 0.000) have a direct influence on the quality of life. Religiosity indirectly influences the quality of life via self-efficacy and self-management. Through self-management, self-efficacy has an indirect effect on the quality of life. The conclusion is that religiosity, self-efficacy, and self-management can enhance the quality of life for patients with chronic kidney failure. In order for the hospital to improve the patient’s quality of life, intensive education concerning the three variables is therefore anticipated.&#x0D; Keywords: quality of life, religiosity, self-management, self-ef

Exploring Coping and Religiosity in an Indian Ashram for Older Adults.

With the aging of Indians and the cultural context of family care, faith-based ashrams are a possible middle way for older adult care for strained families. Religiosity is multidimensional, but it is unclear how its different dimensions relate to coping. This exploratory study investigates the profile of residents living in a faith-based ashram of Haridwar, a pilgrimage town in Northern India. Additionally, it examines religiosity and coping in this population, and the correlates of positive coping response (PCR). Preliminary field survey helped zero in on a single consenting ashram. We included 95 older adult participants (≥ 60 years) residing for more than six months. Relevant dimensions were captured with a survey interview form to record sociodemographics, BriefCOPE, and Duke University Religion Index. The sample was representative of the institutionalized older-adult population considering the overlap of sociodemographics (age, gender, and marital status). We conducted linear regression to examine possible predictors of PCR. Most older adults were Hindus, higher educated, married, and lived with their spouses. The participants were highly religious. Coping through religion was most common, followed by active coping. On linear regression, a significant model emerged [F (13, 63) = 3.411, p < .001), where age, education, and organizational religious activity were significant predictors of PCR. However, other sociodemographic (sex, marital status, economics, family contact) and dimensions of religiosity (non-organizational religious activity and intrinsic religiosity) variables failed to predict PCR. Lesser age, higher education, and involvement in the public practice of religiosity are essential contributors to PCR in older adults. How different aspects of religiosity influence coping and lend meaning to dealing with stress, needs further exploration.

Spiritual/religious coping strategies and religiosity of patients living with cancer in palliative care

The palliative care provided to cancer patients should also contemplate the psychological and spiritual dimensions of care. This study aimed to compare religiosity and spiritual/religious coping (SRC) of cancer patients in palliative care with a group of healthy volunteers and determine whether sociodemographic characteristics affected this association. This was a case-control study conducted with 86 patients living with cancer from an outpatient palliative care clinic of the São Paulo State University (UNESP) medical school, Botucatu, Brazil and 86 healthy volunteers. The brief Spiritual/Religious Coping Scale (SRCOPE) and the Duke University Religion (DUREL) Index were used as a brief measure of 'religiosity'. All 172 participants reported to be religious and, overall, made very little use of SRC strategies. DUREL scores were negatively associated with religious practice (P<0.01) and positive SRC (P<0.01). Age was associated with non-organisational religious activities and intrinsic religiosity (P<0.01); and income was associated with intrinsic religiosity (P<0.04). Positive SRC was negatively associated with the palliative group (P=0.03) and DUREL index (P<0.01). Negative SRC was positively associated with the palliative group (P=0.04) and negatively associated with education level (P=0.03) and practice of religion (P<0.01). All participants reported to be religious; however, their use of SRC strategies was very low. Positive religious coping was the most prevalent score. Negative religious coping was more common in the palliative care group compared to healthy volunteers. There is an association between religious coping and religiosity in palliative cancer care patients.

Students’ emotional well-being and religiosity during the COVID-19 pandemic- an international study in 7 countries

IntroductionThere are no conclusive findings about the possible protective role of religion on students’ mental health during the COVID-19 pandemic. Therefore, more research is needed.ObjectivesThe purpose of this study was to assess the relationship between the level of emotional distress and religiosity among students from 7 different countries during the COVID-19 pandemic.MethodsData were collected by an online cross-sectional survey that was distributed amongst Polish (N = 1196), Bengali (N = 1537), Indian (N = 483), Mexican (N = 231), Egyptian (N = 565), Philippine (N = 2062), and Pakistani (N = 506) students (N = 6642) from 12th April to 1st June 2021. The respondents were asked several questions regarding their religiosity which was measured by The Duke University Religion Index (DUREL), the emotional distress was measured by the Depression, Anxiety, and Stress Scale-21 (DASS-21).ResultsEgypt with Islam as the dominant religion showed the greatest temple attendance (organizational religious activity: M=5.27±1.36) and spirituality (intrinsic religiosity: M=5.27±1.36), p&lt;0.0001. On another hand, Egyptian students had the lowest emotional distress measured in all categories DASS-21 (depression: M=4.87±10.17, anxiety: M=4.78±10.13, stress: M=20.76±11.46). Two countries with the dominant Christian religion achieved the highest score for private religious activities (non-organizational religious activity; Mexico: M=3.94±0.94, Poland: M=3.63±1.20; p&lt;0.0001) and experienced a moderate level of depressive symptoms, anxiety, and stress. Students from Mexico presented the lowest attendance to church (M=2.46±1,39) and spirituality (M=6.68± 3.41) and had the second highest level of depressive symptoms (M=19.13±13.03) and stress (M=20.27±1.98). Philippines students had the highest DASS-21 score (depression: M=22.77±12.58, anxiety: M=16.07±10.77, stress: M=4.87±10.08) and their level of religiosity reached average values in the whole group. The performed regression analysis confirmed the importance of the 3 dimensions (organizational religious activity, non-organizational religious activity, intrinsic religiosity) of religiosity for the well-being of students, except for the relationship between anxiety and private religious activities. The result was as presented for depression: R2=0.0398, F(3.664)=91.764, p&lt;0.0001, SE of E: 12.88; anxiety: R2=0.0124, F(3.664)=27.683, p&lt;0.0001, SE of E: 10,62; stress: R2= 0.0350, F(3.664)=80.363, p&lt;0.0001, SE of E: 12.30.ConclusionsThe higher commitment to organizational religious activity, non-organizational religious activity, and intrinsic religiositywas correlated with the lower level of depressive symptoms, stress, and anxiety among students during the COVID-19 pandemic, but taking into account factors related to religiosity explains the level of emotional well-being to a small extent.Disclosure of InterestNone Declared

Mental health throughout the medical career: A comparison of depression, anxiety, and stress levels among medical students, residents, and physicians.

Different stages of a physician's career may be associated with different types of mental health impairment. This study aimed to compare symptoms of anxiety, depression, and stress and their associated factors among medical students, medical residents, and physicians. A cross-sectional study was conducted. Data collection included sociodemographic data, religiosity (Duke University Religion Index), and mental health (21-item Depression, Anxiety and Stress Scale - DASS-21) data. The comparison between the groups was performed using ANOVA, and the associated factors were evaluated via linear regression models. The sample consisted of 1,417 participants: 778 medical students, 190 medical residents, and 468 established physicians. Medical students had significantly higher depression, anxiety, and stress scores as compared to medical residents and established physicians. However, regarding DASS 21 scores, no significant differences were found between established physicians and medical residents. The factors associated with mental health in the different groups showed that being married and male were associated with better mental health among physicians and medical residents, while the factors of male gender, being in later years of the course, and lower religious attendance were associated with better mental health in students. Medical students had worse mental health outcomes when compared to residents and established physicians. Interventions are needed to minimize suffering during medical education and career.

Patient Religiosity and Desire for Chaplain Services in an Outpatient Primary Care Clinic.

Outpatient chaplaincy is a new specialty in healthcare, with a relative paucity of research studies exploring the need for spiritual care interventions in ambulatory settings. Over the past 3 years, our interdisciplinary team at the Duke Outpatient Clinic has piloted the extension of professional spiritual care into this hospital-based resident teaching clinic offering primary care to underserved populations in Durham, NC. In this article, we report the results of a series of surveys that we conducted at the clinic to assess patients' perceptions of chaplain services, understanding of Chaplains' roles, and desire for chaplain services in specific hypothetical scenarios. As part of this survey, we also asked patients about their personal levels of extrinsic and intrinsic religiosity using the well-validated Duke University Religion Index. Our results indicate which chaplain interventions are most desired among this patient population in relation to patients' self-reported religiosity. We hypothesized that only our more religious patients would strongly desire chaplain support for the majority of scenarios presented. We were surprised to find that a majority of our patients-regardless of their own level of religiosity-express desire for support from an outpatient healthcare chaplain when they need a listening ear, are grieving a loss, or are seeking prayer.

Psychosocial correlates of recovery capital in alcohol and opioid-dependent patients: A cross-sectional comparative study

Introduction: All the resources that catalyze this recovery are known as recovery capital. This study aims at finding out the correlates which help increase the recovery capital of an individual and the extent to which it can affect them. Methodology: Along with sociodemographic and clinical variables, we assessed recovery capital (Assessment of Recovery Capital [ARC] Scale), religiosity (Duke University Religion Index), spirituality (Daily Spiritual Experience Scale), Coping (Coping Strategies Inventory-short form), social support (Social Support Questionnaire), subjective happiness (Subjective Happiness Scale) of patients diagnosed with Alcohol dependence syndrome (ADS group), and Opioid dependence syndrome (ODS group) who were currently not having withdrawal symptoms. Results: A total of 111 individuals were screened, of which 49 in the ODS group and 30 in the ADS group met the selection criteria. The majority of the individuals in both groups were married, belonged to urban areas, practiced Hinduism, and lived in nuclear families. There was a significant difference between the educational status, the religion practiced, the age of onset of dependence, the severity of dependence, and the duration of abstinence between the ADS and ODS groups. Better social support (P = 0.029), higher emotion-focused coping (P < 0.001), and higher engagement (P = 0.001) in ADS, while the pattern of disengagement (P = 0.003) was found higher in the ODS group. Other correlates were comparable in both groups. Recovery (ARC) has a moderate correlation with social support in both groups (ODS-rho = 0.424, P = 0.002 and ADS rho = 0.695, P < 0.001). Furthermore, in the ADS group, a moderate correlation was seen between emotion-focused engagement, problem-focused engagement, and coping skills. While in ODS individuals, a weak correlation of recovery capital was observed with organizational religious activity and emotion-focused engagement, emotion-focused disengagement coping skills. Discussion and Conclusions: The results of our study reveal that social support emerged as the important factor common in both groups, which suggests that it should be the key area of psychosocial interventions in both disorders. A focus on enhancing coping styles and increasing other lifestyle factors can help sustain this path for longer.

Islamic music listening, spiritual well-being and burnout of employees in Islamic university

In Malaysia, working in a university with Islamic vibes that boost spiritual well-being and reduce burnout needs to be supported with empirical evidence. The aim of the study is to examine the relationship between listening to Islamic music, spiritual well-being, and burnout among employees of public universities. A cross-sectional study using an online survey was conducted among 140 employees in a public university during the Covid-19 movement control order in Malaysia (April to May 2021). The set of questionnaires includes socio-demographic data, the types and frequency of music listened by the employees, Modified Maslach Inventory Burnout (MBI), the Duke University Religion Index (DUREL) and spiritual well-being (SWB). The data was analysed using SPSS version 26.0, and hypotheses were tested using the Mann-Whitney U test, Kruskal Wallis and Spearman correlation. The majority of employees listened to music every day, and 51.4% of study participants listened to Islamic music or audio. The study participants have a high level of religiosity (DUREL Mean = 24.02, SD=±2.352), high spiritual well-being (SWB) (Mean= 109.84, SD=±9.014). For the burnout category, there was a low level of depersonalization (Mean= 8.54, SD=±5.728), moderate emotional exhaustion (Mean=20.51, SD=±9.866), and high personal accomplishment (Mean=31.87, SD=±7.956) among employees. SWB correlates positively with personal accomplishment and negatively with emotional exhaustion and depersonalisation (p&lt;.05). The present study highlights that listening to Islamic music has the potential to support the mental well-being and productivity of employees.

THE ASSOCIATION BETWEEN RELIGIOSITY AND COGNITIVE FUNCTIONING AMONG OLDER ADULTS WITH HEMATOLOGICAL CANCERS

Abstract Religiosity is positively associated physical health outcomes, yet longitudinal research on this association among older adults with cancer is limited. Participants were enrolled in a longitudinal study assessing chemotherapy’s impact on the health of older adults with hematological cancers. Religiosity was assessed by the Duke University Religion Index (DUREL), with higher scores indicating higher religiosity. Cognitive functioning was assessed by the Blessed Dementia Scale, with higher scores indicating more impairment. Participants (n=97) had a median age of 70 years (range:60-88) and were 58% male and 97% white. DUREL scores were unchanged with a mean score of 22 (range:5-27). Cognitive functioning significantly improved with a median score of 4 (range:0-22) at baseline to 0 (range:0-20) at end-of-treatment. Religiosity was not significantly correlated with cognitive functioning over time. Future research should explore the trajectory of cognitive functioning and other sources of coping (social support, palliative/supportive care) among older adults with hematological cancers.

Differences in religious and spiritual practice variables between Canadian counselors and psychologists

This article investigates whether there are differences in religious and spiritual (R/S) beliefs, attitudes, practices, training, and self-assessed competence between counselors and psychologists in Canada. Researchers surveyed 307 mental health professionals in Canada with two standardized measures (the Assessment of Spirituality and Religious Sentiments Scale and the Duke University Religion Index) and various other questions corresponding to variables investigated or alluded to in past research. We hypothesized that, compared with psychologists, counselors would (a) have stronger personal R/S beliefs, (b) demonstrate more positive attitudes about the appropriateness of using R/S techniques with clients, (c) utilize R/S techniques more in sessions, (d) possess more positive attitudes toward training in this area, and (e) have higher self-assessed competence for working with R/S clients. These hypotheses were generally supported except for the last one: there were no significant differences found between counselors and psychologists in self-assessed competence in working with R/S clients. We compare our findings to those of extant research, particularly the study by Plumb who examined counselors in Canada. On the basis of our findings, we advocate for more systematic cultivation of R/S competence in programs for both counselors and psychologists in Canada.

Identity Styles and Readiness to Enter into Interreligious Dialogue: The Moderating Function of Religiosity

The aim of the study was to research moderating function of religiosity in the relationship between identity styles and the readiness to enter into interreligious dialogue in people in early, middle, and late adulthood. The result of the identity integration processes is the achievement by an adult of a specific identity style, characterized by varying levels of openness to new information and experiences, including in the area of recognized values, especially religious ones. Previous studies have addressed the problem of the relationship between identity styles and religiosity, while a clear research gap can be noticed in the search for connections between identity styles and openness to religious diversity, religious tolerance and readiness to enter into interreligious dialogue. However, relationships between identity styles and personality openness to experience have been found, which refers to, inter alia, to tolerance and exploration of the unknown. It has been shown that the informational identity style is positively associated with openness to experience, as well as with caring, the need to know, and openness to ideas. Contemporary theoretical models emphasize that the religiosity of an individual can act as a contextual framework that gives meaning and directs the individual in their interpretation, understanding, and response to life experiences. In this paper, it was assumed that the religiosity of an individual may play a moderating role in the relationship between identity styles and the readiness to enter into interreligious dialogue. The study was conducted using the Test of readiness to enter into interreligious dialogue (TGDM), Identity Style Inventory (ISI-5) and The Duke University religion index (DUREL). The study involved 450 people in early, middle, and late adulthood, maintaining the gender ratio. Statistically significant positive correlations were obtained between informational identity style and all dimensions of readiness to enter interreligious dialogue and a negative correlation of this style with personal barriers to dialogue symmetry. The moderating function of religiosity for the relationship between identity styles and readiness to enter interreligious dialogue was confirmed for three relationships.

The Relationship between Psychological Disability and Religious Practice and Coping Strategies in Caregivers of Children with Traumatic Brain Injury in Pakistani Population.

Traumatic brain injury (TBI) is a serious issue and a leading cause of death and disability worldwide. Caregivers of TBI patients experience psychological distress and a variety of social and financial issues. The present study aims to investigate the caregiver's burden and the factors that influence this burden. Furthermore, the present study will find out the association of religious practice, religious coping relations and psychological distress among caregivers of children affected with TBI. A cross-sectional survey was conducted on 302 caregivers of children with TBI using Duke University Religion Index (DURL) for religious practice. General Health Questionaire-12 (GHQ-12) was used for anxiety and depression and Brief Religious Coping Scale (RCOPE) was used for coping strategies. The caregivers were conveniently chosen from different regions of Khyber Pakhtunkhwa province and data was collected from different tertiary care hospitals in Peshawar. Forty-nine (49) % of caregivers score ≥ 3 on GHQ suffer from psychological distress with a Mean of 20.957 ± 4.175). Positive coping methods were mostly used by caregivers than negative coping have a low level of distress with a Mean Positive Coping (P-COPE ) of 6.93 ± 0.41, Mean of Negative Coping (N-COPE) 0.486 ± 1.023. In religious practice, caregivers mostly participate in Organized Reliogious Activities (ORA) or some Non-Organized Reliogious Activities (NORA) with a Mean ORA of 4.20 ± 1.27, and NORA Mean of 4.17 ± 1.37 used by the caregivers. Coping methods were related to Caregiver psychological distress (GHQ-12 and P-COPE co-relation scores are (ρ -0.022, p b 0.05); GHQ-12 scores and N-COPE (ρ + 0.221=, p b 0.001). There is a negative correlation between GHQ 12 and PCOPE, while GHQ12 is positively correlated with NCOPE. According to this study, there is a significant association between religious coping methods, religious practice, and psychological distress among caregivers of children with traumatic brain injury.

Religiousness worldwide: translation of the Duke University Religion Index into 20 languages and validation across 27 nations

Religiousness and spirituality are important in the study of psychology for several reasons: They are central to identity and values; they have been reported as being positively associated with health and well-being; and they capture (and perhaps lead to) the largest measurable psychological differences between societies. At five items, the Duke University Religion Index (DUREL) is an efficient measure, which advantageously distinguishes between religious sentiment and activity, and between formal versus private involvement. This project extends its internal validation throughout the world, with formal tests of measurement invariance in three languages in Namibia (Study 1) and in a global sample of 26 countries (Study 2). Results confirmed a two-subscale factorial structure of Religious Activity (combining organizational and non-organizational activities) and Intrinsic Religiosity in Namibia and in half of the 26-country samples. In 13 other countries, fit was best for a one-factor model. Fit was problematic where there was too little intra-national variance: in China and Japan, where religious involvement is universally low, and in Tanzania, where it is universally high. Scalar measurement invariance was found for the one-factor structure across 13 samples and for the two-factor structure across 11 samples. External validation of the scale is examined using psychological and sociodemographic variables. This validation of the DUREL supports its use across contexts, facilitating increased attention to this important aspect of both personality and culture.

Viral topic about the COVID-19 vaccination: the attitudes towards it and the relationship with the well-being and religiosity in a group of Polish students

IntroductionThe COVID-19 pandemic currently remains the most significant stressor affecting the global population. Researchers continually report widespread mistrust and negative attitudes towards vaccination, but only a little focus on its association with the emotional well-being.ObjectivesWe aimed to investigate the attitudes towards vaccination against COVID-19, as well as its relationship with well-being and religiosity after one year of the pandemic duration amongst Polish students.MethodsWe conducted an anonymous online cross-sectional survey between 12th April – 1st June 2021 amongst Polish students (n=1202). To evaluate emotional distress, we used the Depression, Anxiety, and Stress Scale-21 (DASS-21), for measuring spirituality/religiosity we used The Duke University Religion Index.ResultsThe highest rate of vaccinated individuals was noted in a group of medical students (69.9%), the lowest - among responders studying science (1.9%). Students who wanted to be vaccinated had higher levels of depressive, anxiety, and stress symptoms compared to those who were already vaccinated (p=0.04); they also had higher depressive symptoms than unvaccinated and unwilling participants (p=0.028). Students who didn’t want to be vaccinated against COVID-19 showed the highest religiosity compared to those who would like to be vaccinated (p&lt;0.001) or were vaccinated (p=0.003). There was a negative correlation between the level of religiosity and severity of depressive and anxiety symptoms (p=0.002).Conclusions1. The attitudes towards vaccination against COVID-19 depended on the fields of study. 2. Religiousness has been linked with the attitudes towards COVID-19 vaccination as well as level of depression and anxiety amongst Polish students.DisclosureNo significant relationships.