Non-organizational Religious Activity Research Articles

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.

Are religious patients less afraid of surgery? A cross-sectional study on the relationship between dimensions of religiousness and surgical fear.

Surgical fear is common and has a negative impact on surgery and its outcome. Recent research has identified individual religiousness as an important factor among patients with associations to mental health, particularly anxiety. This study aimed to examine associations between religiousness and surgical fear in a representative sample of adult surgical patients in Croatia. Cross-sectional study among elective surgery patients at different departments of a single hospital. University Hospital Sveti Duh, a tertiary health care facility in Croatia. Religiousness and surgical fear were the variables of interest and assessed through self-report instruments. The Croatian version of the Duke Religiosity Index questionnaire (DUREL) assessed organizational religious activity (ORA), non-organizational religious activity (NORA), and intrinsic religiousness (IR). The Croatian version of the Surgical Fear Questionnaire (SFQ) measured surgical fear and its subscales the fear of the short-term and long-term consequences of surgery. Additionally, sociodemographic characteristics and medical history were assessed. Analyses were carried out using descriptive and linear regression analyses. 178 subjects were included for data analysis. Univariate linear regression found two dimensions of religiousness (non-organizational religious activity, intrinsic religiousness) to be weak, but significant predictors of greater surgical fear (adj. R2 = 0.02 and 0.03 respectively). In the multiple linear regression model together with age, gender, education and type of surgery, all three dimensions of religiousness were found to be significant independent predictors of greater surgical fear. The study was single-center and cross-sectional and did not assess patients' specific religious identity. This study demonstrated significant positive associations between dimensions of religiousness and surgical fear, potentially suggesting that surgical patients experience increased religiousness to cope with heightened anxiety. Assessment and intervention to address patient religiousness is warranted in the context of surgical fear among religious patients, and the importance of religiousness in the context of surgical fear needs to be further addressed in research.

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

Are more religious people less willing to be vaccinated against COVID-19?

Some researchers have investigated whether religiosity is one of the causes of people’s hesitancy to get vaccinated against COVID-19, but the results of the literature are inconsistent. This study aimed to test whether the intention to vaccinate could be predicted by participants’ religiosity, controlling for variables such as political orientation and trust in scientists. Study participants were 270 Brazilians, who used an online platform to respond. Intention to be vaccinated was assessed by the item “When the Covid-19 vaccine is offered, will you get vaccinated?”, whose response options ranged from “1 – Definitely not” to “5 – Definitely yes”. Organizational religious activity (ORA), non-organizational religious activity (NORA) and intrinsic religiosity (IR) were assessed by The Duke Religion Scale (DUREL). Unlike NORA and IR, the participants who had higher levels of ORA were less willing to be vaccinated. The possible mechanisms that explain these findings are discussed.

Escala de Crença em Seres Espirituais (ECSE): Desenvolvimento e Validação Inicial

Abstract Although belief in spiritual beings can be considered the main characteristic of religiosity/spirituality, a scale focused on specifically assessing this construct while remaining pertinent to people of different religious/spiritual denominations-including atheists and agnostics-is not available. In two studies, we present the process of developing the Belief in Spiritual Beings Scale (BSBS) and identify its psychometric properties. Study 1 designed 24 items, which were subsequently evaluated by a panel of judges and 24 representatives of the target population. In study 2, 1788 Brazilians of different religious/spiritual denominations answered the BSBS and five other related scales. Exploratory factor analysis found a unidimensional solution for the data, with the final version of the scale consisting of 13 items. The BSBS score correlated positively-highly or moderately-with measurements of organizational religious activity, non-organizational religious activity, intrinsic religiosity, and Western and Eastern religious beliefs. The level of belief/disbelief in spiritual beings was different among contrasting groups (i.e., religious spiritualists, non-religious spiritualists, gnostic non-spiritualists or atheists, and agnostic non-spiritualists or agnostics), and incrementally predicted almost all the participants’ spiritual denominations. Given this preliminary evidence of validity, the BSBS is an interesting instrument for studies aiming to measure the general level of belief/disbelief in spiritual beings-the “soul” of religiosity/spirituality.

Religion, spirituality, and risk for incident posttraumatic stress disorder, suicidal ideation, and hazardous drinking in U.S. military veterans: A 7-year, nationally representative, prospective cohort study

While religion and spirituality (R/S) have been linked to positive mental health outcomes, most studies have employed cross-sectional designs, which do not allow one to evaluate the utility of R/S in predicting these outcomes. To address this gap, this study analyzed data from a 7-year nationally representative, prospective cohort study of U.S. military veterans to examine the effects of R/S on the development of incident mental health outcomes in this population. Specifically, we examined the association between organizational religious activity (ORA), non-organizational religious activity (NORA), and intrinsic religiosity (IR), and the risk of incident PTSD, suicidal ideation (SI), and hazardous drinking (HD). Multivariable logistic regression analyses revealed that ORA predicted a lower incidence of PTSD and SI; NORA a greater risk of developing HD; and IR a lower risk of developing HD. These results suggest that religion and spirituality, assessed in a nationally representative sample of military veterans, predict risk of developing PTSD, SI, and HD, over and above sociodemographic factors and perceived social support. Clinical implications and strategies for incorporating R/S into mental health assessment and interventions in this population are discussed.

Associations Between Depressive Symptoms and Religiosity in Young Adults.

The purpose of this study was to evaluate the association between religiosity and depressive symptoms among young adults, as well as determine whether possession of parental assets influences the relationship between religiosity and depressive symptoms. Young adults (n = 775) from universities in the southwest were sent an online survey, evaluating depressive symptoms, religiosity beliefs, and the protective assets of the relationships with their mother and father. With regard to young adult depressive symptoms, results showed a significant inverse association with levels of organizational religious activities (OR range = 0.208-0.555), levels of non-organizational religious activities (OR range = 0.282-0.399), and intrinsic religiosity (OR range = 0.216-0.489). Overall, religiosity beliefs and practices appeared to be associated with fewer depressive symptoms. Inclusion of religious/spirituality-oriented strategies may be important for mental health interventions in emerging adulthood.

P1‐611: SPECIFIC ASSOCIATION BETWEEN RELIGIOSITY AND COGNITIVE FUNCTIONS IN ALZHEIMER'S DISEASE

This study aimed to identify the specific relationship between sub-domains of religious variables and cognitive functions in outpatients with Alzheimer's disease (AD). We recruited 325 AD patients from a psychiatry outpatient clinic. The Korean version of the Consortium to Establish a Registry for Alzheimer's Disease and the Duke University Religion Index were used to assess cognitive functions and religiosity. We performed structural equation modeling and partial correlation analysis after controlling for demographic data. The model in which religiosity beneficially affects cognitive functions showed acceptable model fit (RMSEA=.076, TLI=.921, CFI=.947). In the partial correlation analysis, organizational religious activity demonstrated positive relationships with memory (r=.144, p=.010), language (r=.149, p=.007), and constructional ability (r=.191 p=.001). Non-organizational religious activity and intrinsic religiosity were positively associated with memory (r=.115, p=.040; r=.140, p=.012) and constructional ability (r=.207, p=.000; r=.136, p=.015).

Specific Association Between Religiosity and Cognitive Functions in Alzheimer's Disease.

This study aimed to identify the specific relationship between subdomains of religious variables and cognitive functions in outpatients with Alzheimer's disease (AD). We recruited 325 patients with AD from a psychiatry outpatient clinic. The Korean version of the Consortium to Establish a Registry for Alzheimer's Disease and the Duke University Religion Index were used to assess cognitive functions and religiosity. We performed structural equation modeling and partial correlation analysis after controlling for demographic data. The model in which religiosity beneficially affects cognitive functions showed acceptable model fit (root-mean-square error of approximation = 0.076, Tucker-Lewis index = 0.921, comparative fit index = 0.947). In the partial correlation analysis, organizational religious activity demonstrated positive relationships with memory ( r = 0.144, P = .010), language ( r = 0.149, P = .007), and constructional ability ( r = 0.191 P = .001). Nonorganizational religious activity and intrinsic religiosity were positively associated with memory ( r = 0.115, P = .040; r = 0.140, P = .012) and constructional ability ( r = 0.207, P = .000; r = 0.136, P = .015). The findings suggest that religiosity positively affects cognitive functions and that each religious variable is related differently to the subdomains of cognitive functions in patients with AD.

Hearing spirits? Religiosity in individuals at risk for psychosis—Results from the Brazilian SSAPP cohort

In the last decades, biological and environmental factors related to psychosis were investigated in individuals at ultra-risk for psychosis (UHR) to predict conversion. Although religion relates to psychosis in a variety of ways, it is understudied in subclinical samples. Therefore, we assessed the interplay between religion and prodromal symptoms in 79 UHR and 110 control individuals. They were interviewed with the Duke University Religion Index and the Structured Interview for Prodromal Syndromes (SIPS). Organizational religious activity, a measure of how often someone attends churches/temples, was positively related to perceptual abnormalities/hallucinations (Spearman's rho = 0.262, p = 0.02). This relationship was replicated in a path analysis model (β = 0.342, SE = 0.108, p = 0.002), as well as a link between organizational religious activity and lower ideational richness (β = 0.401, SE = 0.105, p = 0.000) with no influence of sex, age, religious denomination, or socioeconomic class. Intrinsic religious activity was negatively correlated with suspiciousness (SIPS P2) (β = −0.028, SE = 0.009, p = 0.002), and non-organizational religious activity was correlated with higher ideational richness (N5) (β = −0.220, SE = 0.097, p = 0.023). We hypothesize that subjects with subclinical psychosis may possibly use churches and other religious organizations to cope with hallucinations. Indeed, Brazil is characterized by a religious syncretism and a strong influence of Spiritism in the popular culture. The mediumistic idea that some might be able to hear and/or see spirits is probably employed to explain subclinical hallucinations in the lay knowledge. Our results emphasize the importance of assessing religion and other region-specific aspects of various cultures when studying UHR individuals. This sort of assessment would enhance understanding of differences in conversion rates, and would help to transpose prevention programs from high-income countries to other settings.

The associations between subdimensions of religiosity and illicit substance use among latino sexual minority men

BackgroundLatino sexual minority men (SMM) may be a group disproportionately at risk for substance use than heterosexual Latino men and non-Latino SMM. As religiosity may be a culturally relevant factor, the current study aimed to explore the association of three subcomponents of religiosity: organizational religious activity (ORA; i.e., public religious activity), non-organizational religious activity (NORA; i.e., private religious activity), and intrinsic religiosity (IR; i.e., personal commitment to one's religion) in predicting illicit substance use. MethodParticipants were 151 Latino SMM recruited from San Diego County (M = 24.18 years of age, SD = 3.19), who completed online self-report questionnaires in English or Spanish. Binary outcome variables represented use of illicit substances in the past month vs. no use. Religiosity was assessed using the three subscales (ORA, NORA, and IR) of the Duke University Religion Index (DUREL). Acculturation was controlled for using the Bidimensional Acculturation Scale for Hispanics. ResultsORA was associated with opiates (OR = 1.53, p = .04). NORA was associated with cocaine (OR = 1.69, p = .01), opiates (OR = 1.56, p = .04), amphetamines (OR = 1.67, p = .02), and sedatives (OR = 2.33, p = .001). IR was associated with amphetamines (OR = 1.34, p = .03). ConclusionNORA is positively associated with multiple illicit substances, and may represent greater internalization of anti-gay religious doctrines compared to other components of religiosity in Latino SMM. An intersectional approach addressing religious and sexual minority identity may be useful in substance use treatment for Latino SMM.

Religious Activity, Psychotic Features, and Suicidality in 688 Acute Psychiatric Inpatients.

Religiosity has been linked to mental health outcomes for decades. This study examined the potential relationship between religiosity and demographic and clinical variables in a sample of psychiatric inpatients. In total, 688 adults admitted to an acute psychiatric facility with a primary mood or psychotic disorder completed the Duke University Religion Index (DUREL). The DUREL measures religious activity in 3 domains: organizational religious activity (ORA), nonorganizational religious activity (NORA), and intrinsic (or subjective) religiosity (IR). We categorized scores into high and low religiosity. Bivariate analyses with χ and independent sample t tests were used to examine the association between the DUREL subscales and demographic, clinical, and outcome measures. A generalized linear model was used to identify predictors of suicidality, psychosis, and 30-day rehospitalization. Elevated religious activity was common in the inpatient sample, with 58% categorized as high IR, 43% as high NORA, and 36% as high ORA. For all 3 DUREL subscales, high religiosity scores were associated with significantly more psychosis (P<0.05) and significantly less suicidal ideation (P<0.001). High ORA (P=0.001) and high IR (P=0.01) were associated with significantly fewer suicide attempts. High ORA scores were also associated with an increased length of stay (P<0.05) and more frequent 30-day readmission rates (P=0.01). In the generalized linear model, predictors of lower levels of suicidality were high ORA, high IR, and a diagnosis of schizophrenia, schizoaffective disorder, or other psychotic disorder, whereas a diagnosis of depressive disorder was associated with greater suicidality. Predictors of psychosis were high IR and Hispanic ethnicity, whereas a diagnosis of depressive disorder was associated with lower rates of psychosis. Female inpatients were more likely than male inpatients to score high on the ORA (P<0.05), NORA (P<0.05), and IR (P<0.0001) subscales. In addition, a significant relationship was detected between age and high IR scores (P<0.005), with increasing age associated with higher IR scores. Although preliminary, these results suggest that a brief measure of religiosity may provide important information concerning clinical features and acute outcomes in patients hospitalized with serious mental illness.

S131. PERCEPTUAL ABNORMALITIES AND RELIGIOSITY IN ULTRA HIGH-RISK FOR PSYCHOSIS (UHR) INDIVIDUALS IN A LATIN AMERICAN POPULATIONAL SAMPLE RESULTS FROM THE SAO PAULO SSAPP COHORT

BackgroundIn the last decades, the ultra-high risk for psychosis (UHR) status has been studied to prevent people from developing full-blown psychosis. To better understand this condition, and to better predict conversion, the relationship between UHR and several biological and environmental markers have been assessed. Nevertheless, most UHR studies come from developed countries, constituting a gap in the literature regarding culture-related environmental factors. This study aims to study religiosity, a peculiar cultural constituent of Latin-American societies, in populational samples of UHR individuals and controls from the city of Sao Paulo, Brazil.MethodsThese are partial results from the cohort project SSAPP (Subclinical Symptoms and Prodromal Psychosis).Over 2500 individuals aged between 18 and 30 years were asked to participate in the research in a household survey. The Prodromal Questionnaire was used, a screening instrument for UHR constituted of 92 yes-or-no items divided into 4 domains; positive, negative, disorganization, and general symptoms. Those with 18 points or more in the positive subscale were asked to come to the Institute of Psychiatry to undergo blood testing, neuropsychological evaluation, to complete several self-filling questionnaires, and to undergo a clinical interview with an experienced psychiatrist with the SIPS (Structured Interview for Prodromal Syndromes). Functioning was assessed with the Global Assessment of Functioning (GAF), and religiosity was evaluated with the DUREL (Duke religiosity Index), which measures organizational and non-organizational religious activity, and intrinsic religiosity.Total sample for this study was constituted of 60 UHR individuals and 91 controls.The scores on the 5 positive symptoms items in the SIPS, the three religiosity dimensions, and the GAF were correlated, in controls and in UHR individuals.All variables had a non-normal distribution (Kruskal-Wallis p<0.001), so Spearman’s test was used. Generalized linear model was used between the resulting significantly associated variables.SPSS 23 for Mac was used for the analysis.ResultsLevel of organizational and non-organizational religious activity did not differ between samples, but controls had significantly higher levels of intrinsic religiosity than UHR individuals (p=0.04).None of the religiosity measures were related to positive symptom items for controls. For UHR individuals, P4 (perceptual abnormalities) was positively related to organizational religiosity (p=0.001).GAF was not related to any P item in controls, but they inversely correlated to P4 (perceptual abnormalities, p=0.033) and P5 (disorganized communication, p=0.031) in UHR individuals. GAF was not correlated to religiosity, neither in UHR nor in controls.Generalized linear model using P4 as dependent variable and GAF and Organizational religiosity as independent variable showed that organizational religiosity determined P4 score rather than GAF.DiscussionResults indicate that a higher score on perceptual abnormalities was related to a higher attendance in churches/temples in UHR individuals in our sample. Our study sheds light to an important aspect of Latin American cultures, namely the relationship between exceptional experiences and religion in lay people. In developing countries with a lack of mental health services churches might act as important gatekeepers for UHR individuals. Since an expected inverted correlation between GAF and religiosity was not found, we might hypothesize that religion might have been used to cope with subclinical symptoms. Longitudinal data would be required to test this hypothesis.

Confirming the Tripartite Structure of the Duke University Religion Index: A Methodological Approach.

The present study provided a methodological critique regarding psychometric investigations of the Duke University Religion Index (DUREL) and its variants. Nine hundred seventeen (630 females and 287 males) university students (M age=19.24) completed the DUREL, the Personal Religious Inventory, and the Daily Spiritual Experiences Scale online. Confirmatory factor analyses were performed to assess a three-factor (organizational religious activity; non-organizational religious activity; and intrinsic religiosity) and a unidimensional model of the DUREL. Chi-square difference tests were performed, and Akaike information criterion values and Bayesian information criterion values were compared between the models, each of which supported the three-factor model for the DUREL over the unidimensional model. Convergent validity for the three factors of the DUREL emerged through Spearman's rho correlations with measures of personal prayer, ritual religious attendance, religious integration, Closeness to the Divine. This study concluded that the DUREL is a multidimensional measurement of religion for use in English-speaking university students, and it provided a broad methodological note regarding future investigations of measures of religion or spirituality that possess an existing theoretical model.

Associations between religiosity and anxiety, depressive symptoms, and well-being in Korean adults living with epilepsy

PurposeReligiosity can be important in the everyday life of persons with epilepsy (PWE). How PWE live with religiosity can be influenced by their cultural background. We determined whether religiosity is associated with anxiety, depressive symptoms, and well-being in Korean adults with epilepsy. MethodsThis multicenter cross-sectional study was conducted in the outpatient clinics of five university hospitals in Korea. Religiosity was assessed using the five-item Duke University Religion Index (DUREL). The WHO-Five Well-Being Index (WHO-5) and Hospital Anxiety Depression Scale were used. The participants were categorized into three subgroups bounded by the 33rd and 66th percentiles of their DUREL scores. ResultsOf a total of 226 participants, 61.1% declared that they had religious affiliation. The median DUREL score was 11 (interquartile ranges 6, 18). All three subscales of the DUREL were significantly related to WHO-5 (p<0.01). Non-organizational religious activities such as prayer and meditation were also inversely related to anxiety (p<0.05) and depressive symptoms (p<0.01). After controlling for confounding variables, anxiety and depressive symptoms were more extensive in the low religiosity subgroup than in the high or no religiosity subgroup (p<0.01) and well-being was higher in the high or low religiosity subgroup than in the no religiosity subgroup (p<0.05). ConclusionsReligiosity is significantly associated with anxiety, depressive symptoms, and well-being in Korean adults with epilepsy.

Spiritual well-being, religious activity, and the metabolic syndrome: results from the Hispanic Community Health Study/Study of Latinos Sociocultural Ancillary Study.

Sociocultural risk and protective factors for developing the metabolic syndrome (MetS), a risk factor for cardiovascular disease (CVD), have not been well studied in Hispanics/Latinos residing in the United States (U.S.). Religiosity and/or spirituality (R/S), important aspects of Hispanic/Latino culture, have been inversely associated with CVD and multiple CVD risk factors. Cross-sectional associations between dimensions of R/S and prevalent MetS, and its five individual components were examined using multiple logistic and linear regression, among 3278 U.S., middle-aged and older Hispanic/Latino adults from the Hispanic Community Health Study/Study of Latinos Sociocultural Ancillary Study. Dimensions of R/S were not associated with presence of the MetS. Certain dimensions of Spiritual Well-being (Meaning, Peace, Faith), and frequency of non-organizational religious activity were weakly but significantly associated with one or more MetS components including waist circumference, diastolic blood pressure, andsystolic blood pressure. R/S variables were not associated with triglycerides, fasting glucose or HDL cholesterol levels. Prospective, longitudinal studies are needed to gain a deeper understanding of the nature of the relationship between R/S and health risk factors in U.S. Hispanics/Latinos.

Effects of short-term medical mission trips to Chiapas, Mexico, on the religiosity of the missionaries.

This article reports on the changes seen in the religious attitudes and charitable works performed following participation in a short-term medical mission. After serving on a mission trip to Mexico, we found that United States-based missionaries had an increase in their private religious activities, felt closer to God, were more likely to help the poor in their own neighborhoods, and were more likely to discuss their Christian faith than prior to the mission trip. We discuss possible reasons for these changes.

Mitigation of Posttraumatic Stress Symptoms From Chronic Terror Attacks on Southern Israel

Since 2000, the southern Israeli town of Sderot and neighboring rural region, Otef Aza, have been frequently exposed to nearly identical terror attacks by Hamas. While only a small minority of Otef Aza residents have been diagnosed with posttraumatic stress disorder (PTSD), more than a third of Sderot residents have been so diagnosed. Factors such as social cohesion and ideology may be the unique factors that protect Otef Aza residents from PTSD; however, a gap in the literature exists as to how these same factors might affect PTSD symptomology in Sderot residents. Orthodox religiosity has also been associated with reduced PTSD symptoms in Sderot; however, previous research on religiosity analyzed demographic characteristics and did not use a measure specifically assessing dimensions of religiosity. The purpose of this quantitative study was to examine the impact of community, ideology, and religiosity on PTSD symptoms among Sderot residents. A survey was distributed to a convenience sample of Sderot residents that 118 participants successfully completed. Standard multiple linear regression revealed that ideology, intrinsic religiosity, nonorganizational religious activity, and fulfillment of needs dimension of sense of community were significant predictors of PTSD symptomatology. Study findings suggested protective factors which could help a large portion of the population. The implications for positive social change for Sderot residents include increased positive interactions, sense of well-being, meaning, and value in their lives.

The moderating effect of religiosity on caregiving burden and depressive symptoms in caregivers of patients with dementia

ABSTRACTObjectives: This study explored whether religiosity/spirituality has a protective role against negative caregiving outcomes, in a large multicenter nationwide sample of caregivers of patients with dementia in South Korea. Additionally, this study was the first to examine whether religiosity/spirituality could affect caregiving outcomes according to the various religious affiliations of caregivers.Methods: The study was conducted on a sample of 476 caregivers of patients with dementia participated in the Clinical Research Center for Dementia of South Korea (CREDOS). We examined the moderating effect of each of the three dimensions of religiosity/spirituality (organizational religious activity, ORA; non-organizational religious activity, NORA; intrinsic religiosity, IR) on the relationship between activities of daily living (ADL) of patients with dementia and caregiving burden and depressive symptoms of caregivers, using a series of hierarchical regression analyses. In addition, these analyses were conducted according to the religious affiliations of the caregivers.Results: ORA, NORA, and IR of religiosity/spirituality alleviated the effect of ADL of patients on caregiving burden. ORA and IR moderated the relationship between ADL of patients and depressive symptoms of caregivers. These moderating effects of religiosity on caregiving outcomes were different according to various religious groups.Conclusion: We have identified religiosity/spirituality as a protective factor for caregivers of patients with dementia. The sub-dimensions of religiosity as moderators were different by religious affiliations of caregivers. Further studies are needed to investigate the specific religiosity-related factors which could positively impact the mental health of the caregivers of patients with dementia by religions.

Prevalence, associated factors and predictors of anxiety: a community survey in Selangor, Malaysia.

BackgroundAnxiety is the most common mental health disorders in the general population. This study aimed to determine the prevalence of anxiety, its associated factors and the predictors of anxiety among adults in the community of Selangor, Malaysia.MethodsA cross sectional study was carried out in three districts in Selangor, Malaysia. The inclusion criteria of this study were Malaysian citizens, adults aged 18 years and above, and living in the selected living quarters based on the list provided by the Department of Statistics Malaysia (DOS). Participants completed a set of questionnaires, including the validated Malay version of Generalized Anxiety Disorder 7 (GAD 7) to detect anxiety.ResultsOf the 2512 participants who were approached, 1556 of them participated in the study (61.90 %). Based on the cut-off point of 8 and above in the GAD-7, the prevalence of anxiety was 8.2 %. Based on the initial multiple logistic regression analysis, the predictors of anxiety were depression, serious problems at work, domestic violence and high perceived stress. When reanalyzed again after removing depression, low self-esteem and high perceived stress, six predictors that were identified are cancer, serious problems at work, domestic violence, unhappy relationship with family, non-organizational religious activity and intrinsic religiosity.ConclusionThis study reports the prevalence of anxiety among adults in the community of Selangor, Malaysia and also the magnitude of the associations between various factors and anxiety.