Feelings Of Peace Research Articles

Correction of dismetabolic manifestations in perimenopausal and early postmenopausal women with fibrocystic disease

In 20% women in perimenopause occurs such the pathology of breast as fibrocystic breast disease.The aim of study was to investigate the effectiveness and impact of the normomens drug on dysmetabolic disorders in women during perimenopause and early menopause on the background of fibrocystic breast changes.There were 50 premenopausal women aged 43–48 years under supervision with dysmetabolic changes. Women were divided into two groups depending on condition and structure of mammary glands – 25 women with breast pathology as fibrocystic changes (group I), 25 women with no pathological changes in the mammary glands (group II).To correct dismetabolic disorders background fibrocystic breast changes the phytopreparation normomens was used for 6 months.The results showed a significant decrease in the psycho-emotional symptoms severity of climacteric syndrome, in some patients was restoration of regular menstrual periods, reduced the frequency and intensity of breast pain, women noted sleep improvement and a feeling of peace, comfort, weight reduction. In the breast after 3 months therapy in the dynamics ultrasound examination showed a decrease of the breast tissue density, after 6 months therapy it was reduction of the cysts diameter and number.Thus, the proposed complex therapy with phytopreparation normomens showed good effect (treatment efficacy amounted to 89.7% of cases) for correction of metabolic disorders, mental and emotional state, and structural changes in the mammary glands, proves multivalent effect of the drug and makes it possible to use it as an alternative to hormone replacement therapy in perimenopause and early menopause. Normomens use allows not only to the prevention of breast cancer, but also improves the comfort and quality of patients’ life during premenopause and early menopause.

Randomized-controlled trial of mindfulness-based cancer recovery versus supportive expressive group therapy among distressed breast cancer survivors (MINDSET): long-term follow-up results.

Mindfulness-based cancer recovery (MBCR) and supportive expressive group therapy (SET) are two well-validated psychosocial interventions, but they have not been directly compared, and little is known about long-term outcomes. This comparative effectiveness study measured the effects of these two interventions immediately following the groups and for 1year thereafter in distressed breast cancer survivors. Two hundred fifty-two distressed Stage I-III breast cancer survivors were randomized into either MBCR or SET. Women completed questionnaires addressing mood, stress symptoms, quality of life, social support, spirituality and post-traumatic growth before and after the interventions, and 6 and 12months later. Immediately following the intervention, women in MBCR reported greater reduction in mood disturbance (primarily fatigue, anxiety and confusion) and stress symptoms including tension, sympathetic arousal and cognitive symptoms than those in SET. They also reported increased emotional and functional quality of life, emotional, affective and positive social support, spirituality (feelings of peace and meaning in life) and post-traumatic growth (appreciation for life and ability to see new possibilities) relative to those in SET, who also improved to a lesser degree on many outcomes. Effect sizes of the time × group interactions were small to medium, and most benefits were maintained over 12months of follow-up. This study is the first and largest to demonstrate sustained benefits of MBCR in distressed breast cancer survivors relative to an active control. MBCR was superior to SET for improving psychological well-being with lasting benefits over 1year, suggesting these women gained long-lasting and efficacious tools to cope with cancer. Registered on clinicaltrials.gov number NCT00390169, October 2006. Copyright © 2016 John Wiley & Sons, Ltd.

The Impact Of Good Governance On The Lasting Peace And Socio Economic Development Of Local People : A Case Study Of Mali.

Wuhan University of Technology (WHUT) Abstract : The analysis indicates a positive correlation between good governance, equitable justice and lasting peace, the Good governance put the citizens in a good disposition, citizens know their revenues is well managed. This provide them happiness, it appeases citizens, the equitable justice satisfies all citizens because it avoids the concept of superman or man above the law. The greatest obstacle to peace is injustice, Because if the citizens know they are all equal under the law, that will reinforces peace feeling, The significant increase of civil servants salary is very important because the public administration reflects the government, the government relies on the public servants staff for the implementation of government policy. The public servants are the backbone of the public administration. if the public servants are put in good work conditions it will turn them away from corruption that plagues the administration of several countries, the increased purchasing power of civil servants will push them to work correctly in all fields: equitable justice, good tax collection, performance of public works contracts, good governance .

The Study of Psychological Aspects of Iranian Mothers’ Lullabies

<p>Lullabies are one of the best and most appealing national-spiritual songs of the Iranian nation reflecting their high creativity in treating their children. The purpose of the present qualitative study is to examine the psychological aspects of the lullabies used by Iranian mothers through content analysis. Almost two thousand and five hundred lullabies of Farsi and Azeri speaking regions of Iran were selected based on purposive sampling. Having ensured the validity of the sources and documents of the lullabies in the regions, interpretive approach was adopted for studying and analyzing the contents of the lullabies. The content analysis of the lullabies under study indicated their far reaching psychological role in psychic health of the children, especially in creating positive self-concept, feeling of peace and security, reduced stress, and reinforcement of cognitive abilities as well as other psychological aspects, all of which have been discussed in this study.</p>

Medical Students' Stress Levels and Sense of Well Being after Six Weeks of Yoga and Meditation.

Objective. To determine the effect of six weeks of yoga and meditation on medical students' levels of perceived stress and sense of wellbeing prior to taking their exams. Methods. We conducted a prospective case-control study of first-through-third-year medical students at our academic institution, measuring levels of perceived stress and sense of wellbeing before and after a six-week yoga and meditation intervention. Questionnaires used for evaluation included the perceived stress scale (PSS) and self-assessment surveys (SAS). The postintervention surveys were completed on the day of the students' written exams. Results. A total of thirteen women and fourteen men participated. Median age was 28 (24 yrs–32 yrs). 48.1% were Caucasian, 7.4% Black, 11.1% Hispanic, 11.1% Asian, and 22.2% other. Paired t-tests showed a statistically significant reduction in perceived stress (18.44 versus 14.52; p = 0.004) after the six-week yoga and meditation program. After the yoga intervention, self-assessment survey results showed a significant improvement in feelings of peace, focus, and endurance. Improvements in happiness, positivity, personal satisfaction, and self-confidence were also seen. An improvement in unsubstantiated parameters such as patience and fatigue was observed. Conclusion. Yoga and meditation may be effective in reducing stress levels and improving aspects of personal wellbeing in medical students.

Motivos, personalidad y bienestar subjetivo en el voluntariado

In this study, the aim was to analyze the relationships between individuals’ motivation for to participate in volunteering, personality traits and subjective well-being. Data collection was conducted through paper-and-pencil and on-line tests. A total of 153 adults, aged 17-65 years old, completed the instruments. The results showed that previous motivations differed between the two groups of volunteers. Correlational analyzes indicated that motivations, as requested by the organization, personal circumstances or life experiences, were associated with life satisfaction and negative affect in on-line volunteers; whereas that to do something useful or feelings of peace were the motives associated to well-being for volunteers who completed the test in paper and pencil. Personality traits, mainly neuroticism, showed more consistent relationships with well-being that the motivations in both groups of volunteers. Regression analyzes indicated that the facets of extraversion, gregariousness, warmth and activity were the strongest predictors of well-being for the volunteers who made the tests on paper and pencil; whereas that the facet of conscientiousness discipline and the emotional stability predicted well-being for the volunteers who completed the test on-line. These findings suggest that there are different profiles of volunteers that could be determining their participation in various activities or collectives. In addition, personal traits have shown to have a greater effect on well-being that the motivations to participate in volunteering.

Тренды религиозного возрождения в регионах России (на примере сибирских татар-мусульман)

The paper analyzes some features of religious revival in various ethnic groups within Russia’s regions. The case in point here are Siberian Tatars living in Tyumen oblast. Our study came as the outcome of an ethnosociological survey of the current religious situation in Tyumen oblast, conducted in 2014 as part of the project “Tatars in the Russian regions: Religious Revival and Identity Issues”. The project is done under the aegis of the Academy of Sciences of the Republic of Tatarstan and supported by the State Program “Preservation of Tatars’ National Identity” (2014–2016). The body of respondents comprised experts, clergymen, believers among the national intelligentsia (15 people all in all), who gave us in-depth interviews. Among the objectives of our study were identifying the specifics of Tatar religiosity, of their religious practices and channels of obtaining religious knowledge, determining the directions of change in this religious identity and its relationship with other identity forms, and defining the role of Islam in the preservation of ethnic identity. The respondents’ answers reveal a positive assessment of the role of religion in the life of Tatars. According to the experts, in the modern world religion has primarily spiritual and moral functions. Most believers think that religion gives meaning to life; contributes to the moral state of society, keeps from immoral acts; brings the feelings of peace and comfort, helps to weather the difficulties of life; contributes to the preservation of national culture and traditions; and finally, promotes understanding of believers in different religions. Socio-demographic differences between religious and non-religious Tatar population are quite blurred. It is difficult to clearly link the level of religiosity with respondents’ age, social status, place of residence, education, marital status or income level. This was fully corroborated by the in-depth interviews held in summer 2014. Monitoring data have revealed the dynamics of the respondents’ opinions on whether there is a perceived danger of ethnic identity loss for Tatars. Between 2001 and 2010 the percentage of respondents who do not fear such loss has increased from 11.8% to 17.3%. The data obtained must be taken into account when developing the federal and regional ethnic policies in order to help revitalize ethnic identities and harmonize relations between representatives of various nationalities and religions.

Sudarshan Kriya of the Art of Living Foundation: Applications to Social Work Practice

This paper draws from the experiences of 1099 participants of the Sudarshan Kriya technique of the Art of Living Foundation. The randomly drawn sample of participants had successfully completed the Sudarshan Kriya part 1 and 2 and/or the Sahaj Samadhi Meditation courses in the city of Mumbai, India. Sudarshan Kriya was largely perceived to be effective for a general feeling of peace and well-being. The analysis brings out differentials in the perceived efficacy by socio-demographic profiles, health status and self-practice/follow up attendance through the multiple linear regression model. Logistic regression analysis showed that apart from certain other factors like being currently married, better qualified and in service/employment, self-practice and regular follow up attendance were crucial predictors for the efficacy of Sudarshan Kriya. Further, the paper builds a frame for applications of Sudarshan Kriya to social work containing aspects of: episteme, practical steps and possible efficacy parameters. The hegemonic propensities of promoting such a technique within the social work discipline have also been discussed. In the conclusion, perceived efficacy of Sudarshan Kriya technique and what it implies for social work has been discussed through some relevant literature.

Neurologic Music Therapy and Group Psychotherapy for Treatment of Traumatic Brain Injury: Evaluation of a Cognitive Rehabilitation Group

Cognitive rehabilitation therapy (CRT) has developed into a scientific, evidence-based approach, dedicated to improving the cognitive functioning of persons with neurological illnesses and injuries (Cicerone et al. 2000, 2005, 2011; Gordon et al. 2006). Techniques used in CRT have been researched and presented in practical form (see, for example, Ben-Yishay, Piasetsky, & Rattock, 1987; Bennett, Raymond, Malia, Bewick, & Linton, 1998; Eslinger, 2002; Malia & Brannagan, 2007a,b; Prigitano, 1999; Raskin & Mateer, 2000; Sohlberg & Mateer, 2001; Wilson, 2009). Standards of evidence-based practice have been established and communicated to practitioners of CRT (Cicerone et al., 2000,2005,2011; Malia et al., 2004) so that effective strategies and techniques for rehabilitation are now readily available.Neurologic music therapy (NMT) also is a therapeutic application of music to cognitive, sensory, and motor dysfunctions due to neurologic disease of the human nervous (Thaut, 1999, p. 2). Like other scientific approaches to rehabilitation, NMT is based on research demonstrating the benefits of musical interventions for the human nervous system (De I'Etoile & LaGasse, 2013; LaGasse & Thaut, 2012; Thaut, 2000, 2005; Thaut & Hoernberg, 2014). There is evidence that musical interventions improve attention (Gregory, 2002; Groene, 2001; Knox, Yokota-Adachi, Kershner, & Jutai, 2003; Robb, 2003; Sarkamo et al., 2008), memory (Baur, Uttner, llmberger, Fesl, & Mai, 2000; Carruth, 1997; Chan, Ho, & Cheung, 1998; Claussen & Thaut, 1997; Cowles et al., 2003; Gfeller, 1983; Haslam & Cook, 2002; Ho, Cheung, & Chan, 2003; Peterson & Thaut, 2007; Silverman, 2012; Thaut, Peterson, & McIntosh, 2005; Thaut, Peterson, McIntosh, & Hoernberg, 2014; Wallace, 1994), executive function (Bugos, Perlstein, McCrae, Brophy, & Bedenbaugh, 2007; Hedge, 2014; Hitchen, Magee, & Soeterik, 2010; Lane-Brown & Tate, 2009; Miller, 2007; Thaut et al., 2009), and emotional adjustment (Hedge, 2014; Lesiuk, 2010; Thaut et al., 2009; Unkefer & Thaut, 2002). Like CRT, NMT offers evidence-based strategies for neurological rehabilitation (Thaut & Hoernberg, 2014).By combining the evidence-based approaches of CRT and NMT, practitioners in neurological rehabilitation gain additional power to improve cognitive skills. NMT principles assert that even after injury or illness, the brain normally remains able to respond to and benefit from music (De I'Etoile, 2010). The dimensions added by musical interventions recruit additional areas of the brain to engage in the exercises used (Levitin, 2013). Parallel structures of the brain are brought into action that, without music, would not normally be involved. By enhancing the organizational structure of the brain, music increases the brain's efficiency. NMT also heightens the effectiveness of CRT by adding emotion and motivation to the exercises (Gardiner & Thaut, 2014a,b; Thaut, 2005, 2010; Thaut & Gardiner, 2014).In addition, NMT offers the Transformational Design Model (TDM), in which the clinician conducts a standard assessment of the cognitive skill targeted for intervention, chooses an evidence-based intervention from the CRT realm, then designs and executes a musical strategy to add the benefits of music to the cognitive intervention. Finally, the TDM emphasizes generalizing the skills learned in rehabilitation to the everyday life of the person being trained (Gardiner, 2005; Thaut, 2014).NMT may also strengthen group psychotherapy, as evidenced by mood changes that result from NMT interventions (Hedge, 2014; Thaut et al., 2009). By engaging in NMT immediately prior to group psychotherapy, the participants are exposed to musical interventions designed to decrease depression, anxiety, and anger, emotions that often accompany traumatic brain injuries. With negative feelings under control and often replaced by feelings of peace, joy, and happiness, the participants are likely better prepared and motivated to engage in and benefit from group psychotherapy. …

Place Matters: An Investigation of Farmers’ Attachment to Their Land

Place attachment research can shed light on how farmers form relationships with their land and therefore have implications for landscape management and food systems. Unknown is how farmers develop place attachment. In this qualitative study, we examine psychological and physical experiences as antecedents to place attachment using attachment theory. Following 29 semi-structured interviews with 34 respondents in Upcountry South Carolina, we examined farmers’ security-seeking and exploration behaviors. Farmers receive security through feelings of peace and safety while on their farm and provide economic security to their families and environmental security to their land. Farmers’ exploring behaviors include trying to be more innovative in sustainable management of their land. This research helps elucidate how farmers develop attachment. It has implications for how farmers manage their resources as well as understanding the environmental, social, and economic impacts of these decisions and land conservation in the American south.

Why “belief” is hard work

Comment on Luhrmann, Tanya. 2012. When God talks back: Understanding the American Evangelical relationship with God. New York: Alfred E. Knopf.

Are feelings of peace or depression the drivers of the relationship between neighbourhood social fragmentation and mental health in Aotearoa/New Zealand?

Exploration of the influence of neighbourhood social context on supportive relationships and social cohesion is on the rise. Positive social contexts may be less stressful for residents, resulting in mental wellbeing and calmness; whereas negative contexts may increase stress and deleterious mental health. To examine this, we measured the relationship between an Index of Neighbourhood Social Fragmentation and overall mental well-being in New Zealand. Then we examined the influence of fragmentation on two components of mental health: depression and calmness. Increased fragmentation was significantly associated with lower mental health scores for the entire population and for females, with similar but insignificant trends for males. Increased fragmentation was associated with increased depression in both sexes, but not calmness. Depression rather than calmness may contribute to the observed association between fragmentation and overall mental health. Groups vulnerable to stressful social contexts may be prone to depression in fragmented neighbourhoods. Further examination of the specific aspects of living in fragmented neighbourhoods which increase depressive feelings is warranted.

Emotional Encounters in Sacred Spaces: The Case of the Church of Jesus Christ of Latter-day Saints

Individual experience and emotion are critical to a complete understanding of the transformative effect of sacred spaces on people's lives. We implement an in-depth qualitative examination of the spiritual experiences from members of the Church of Jesus Christ of Latter-day Saints. They were allowed the opportunity to freely articulate their emotions when attending meetinghouses and temples as well as discuss the spiritual significance of these sites. We found that these spaces transcended the “everyday,” had a considerable capacity to inspire emotio-spiritual encounters, particularly feelings of peace, and further served as evidence of a deeper individual gradation of sacred space.

“You are no stranger to me”

“You are no stranger to me”

Communication Vignettes: 'What if I meet "Old Nick", Nurse?'

Regardless of whether or not older people have a life-limiting illness, they are aware that they are in the final stages of their lives. The very end phase of life can be a significant cause of distress (Lloyd-Williams et al, 2007; Gott et al, 2008). Death remains a mystery and, as it approaches, people may start to feel fearful of the unknown (Saunders, 1987). However, forthcoming death may also engender feelings of peace and acceptance (Lloyd-Williams et al, 2007), with some older people viewing death as an opportunity to be reunited with deceased loved ones (Gott et al, 2008). Whatever the individual outlook, approaching death often causes people to reflect on the meaning of their lives (Frankl, 1987; Saunders, 1987; Grant et al, 2004; Murray et al, 2004). Although it is generally considered that UK society is becoming increasingly secular, in that the practice of religion is diminishing (King et al, 1994, 2006; Wilkinson and Coleman, 2010), many people still have spiritual convictions and believe in a ‘higher power’ (King et al, 1994, 2006). Therefore, nurses and other practitioners may find that patients, when talking about the meaning of life and forthcoming death, express themselves using religious vocabulary and ideology (Koffman et al, 2008a,b; Scott and Speck, 2010). For example, some patients worry that, following death, they will be judged harshly by a higher power for their actions during their lifetime (Saunders, 1987; Hyden, 1997; Goodhead, 2008; Kelly, 2008). Suffering may be perceived as ‘punishment’ for wrongdoing or failure to follow ‘God’s’ guidance (Grant et al, 2004; Murray et al, 2004; Curlin et al, 2005; Koffman et al, 2008a). Such feelings can cause despair at the end of life, which leads to escalating …

African American Women's Experiences Around Conversion to Islam

This article focuses on the experiences of African American women who converted from Christianity to Islam. Examining qualitative data from interviews with 15 Muslim women, we identified common experiences the women had in their paths to Islam. These experiences included predisposing conditions, experiencing challenges, social ties and relationships with Muslims, observing others, and positive experiences during the conversion process. We also found that dissatisfaction with their religious upbringing, life events, close and distant relationships, and feelings of peacefulness entered into the process, which seemed to be gradual. Similarities and differences between these findings and models of conversion and implications for social work practice with African American Muslim women are discussed.

KEMELUT TEOLOGIS: ANTARA KATOLIKISME, MISTISISME DAN PAGANISME DALAM BLESS ME, ULTIMA

Novelists aspire to universal truths, and assert that people are basically the same in all places and all times. Novelists ultimately look within themselves to find their words and ideas then explore the subjective realm of the self that, though molded by the social and cultural pressures of their own place and time, acquires suppleness through immersion in a deep literary tradition. This research is the analysis of a novel, Bless Me, Ultima, written by Rudolfo Anaya. The protagonist in this novel is Antonio, a six-year old boy who has theological confusion. His mother is very religious, quiet and patient; while his environment is full of violence, murder, and injustice. Some of his friends are non-believers and Ultima, a mystical, old woman has a great influence on him. He regards her as a wise person who can give him secure and peaceful feeling. In his way to be grown up and mature, he is asking the existence of God to answer his questions about unpleasant things and the mystery of life. When he thinks God never answers his questions, he turns to paganism – following his friends to worship the golden carp. A tragedy happens to one of the pagans, then he turns to mysticism where he can get peace and secure feeling, though he still calls the name of God. The method of the research used is hermeneutics – the method of interpretation of the literary texts; the approaches used in this research are literature and philosophy.

A Jewish Composer for Our Time

A Jewish Composer for Our Time

Spaces of Faith: Incorporating Emotion and Spirituality in Geographic Studies

Religious experience is highly personal and is often comprised of affectual encounters and emotional responses, both within personal space and through ordained sacred spaces. Expanding on recent geographical research, with the aid of semistructured interviews, this paper explores how personal affect and emotion are experienced by members from two houses of worship. The responses highlight the transformative nature of sacred space and its unique capacity to elicit emotional experiences from participants. Further, this study demonstrates that there is a commonality to spiritual experiences, such as a feeling of peace or a sense of being ‘home’, that cuts across denominational lines, and that these experiences are often spatially grounded.

Cemevleri ve Cemevlerinin Dini ve Toplumsal Fonksiyonları

Temple or holy place which can be defined as a building that is built in a holy area or a place that all people worship in it all together is a departed /defined place from other places both physical and value as it is accepted that a community either makes a ceremony or head towards there. Holy places are places that is accepted a center of religious life, rotates human life, make it meaningful, intersect holy world and worldly world, a kind of human and god meeting and people have feeling of peace, maintain a unity and a cooperation and religious identity’s protection place. Whatever the person’s religion is, the nature of human needs these places, and it is accepted from the beginning that the feeling of holiness is a part of human experience. As we told in the above, it can be said both the need of holy places of human being and social conditionals raise to build cemevi by Alevi people. This article which is a field work includes cemevi’s social functions that are accepted holy by Alevis. The purpose of study is revealing what is cemevi for Alevi people what are the functions of a cemevi which is accepted as holy and religious ceremonies are done by Alevi.