Religious Support Research Articles

The Knowledge, Practices, and Perceptions of Surgical Nurses Concerning Spirituality and Spiritual Care

PurposeThe purpose of this descriptive study was to describe the knowledge, practices and perceptions of nurses concerning spirituality and spiritual care. DesignA descriptive study. MethodsThe study was performed with 142 surgical nurses working in three public hospitals in a city in Turkey. A “Personal Information Form” and the “Spirituality and Spiritual Care Grading Scale” were used for data collection. The data were analysed on SPSS 25.0 software. FindingsWhile 77.5% of the nurses reported having heard about the concepts of spirituality and spiritual care, 17.6% reported having received instruction concerning spirituality and spiritual care during their initial nursing education and 19.0% after graduation. In addition, 78.2% provided spiritual care in the clinics where they worked, 40.5% reported that patients were given religious support and 37.8% stated that patients were given the opportunity to be involved in their own care. The nurses’ total mean spirituality and spiritual care grading scale score was 57.6±5.6. A statistically significant difference was determined in mean scale scores between nurses who had and had not heard about the concepts of spirituality and spiritual care (P=0.049) and between those who practiced and did not practice spiritual care in the clinics where they worked (P=0.018). ConclusionsThe majority of surgical nurses had heard about the concepts of spirituality and spiritual care but had not been exposed to them during their initial nursing education. However, the majority practiced spiritual care in their clinics, and their perception levels were above average.

Social Support During Reentry: Family, Mentor, Religious, Parole Officer, and Social Service Roles

Existing research on social support and reentry primarily focuses on a single dimension of support, such as family or community support. Informed by the social support perspective, this study assessed how combined support from family, mentors, religious groups, parole officers, and social service agencies influences reentry outcomes. Given that the social support one receives during reentry is time-variant rather than static, longitudinal multilevel modeling was employed to examine how temporal changes in social support were associated with temporal changes in recidivism and drug misuse among people on parole. Results indicated that simultaneous support from family, parole officers, and social service agencies exerted protective effects on reentry outcomes. However, community-based mentoring programs had no significant effect on recidivism, and religious and social service support increased substance misuse. Policy implications derived from this research are discussed to address the intersection of various sources of social support.

‘I’m Scared to Death to Try It on My Own’: I-Poems and the complexities of religious housing support for people on the US sex offender registry

In the US, street-based sex workers and people convicted of sex offences are both ‘special populations’, often with additional conditions of community supervision. People convicted of sex offences experience a complicated mix of assistance and surveillance as they re-enter society post-conviction, including numerous restrictions on housing and employment. As a result, they are especially likely to experience homelessness upon release. This article uses I-Poems drawn from interviews with volunteers and professionals who navigate the obstacles to re-entry that govern people on the sex offender registry. We focus on people with religious affiliations (n=38) who provide urgent support during the re-entry process. I-poems are a feminist technique for analysing qualitative data that forefronts the voices of people not often heard and distils complex experiences into accessible narratives. While few in our study overtly exploited re-entering persons on the registry, most support was problematic in subtler ways: we found that re-entering registrants are asked to accept constrained choices involving labour, religious participation, and romantic and other personal relationships in order to receive assistance. Given the secondary stigma attached to work with people convicted of sex offences, and the obscurity within in which many of these religiously-affiliated programmes operate, I-Poems both humanise and reveal the complexities of coercion, religious calling, and supportive housing.

Religiosity, Mental Health and Substance Use among Black and Hispanic Adults during the First Six Months of the COVID-19 Pandemic in New York City.

The purpose of this study was to investigate the association between personal religiosity, mental health, and substance use outcomes among Black and Hispanic adults during the first six months of the COVID-19 outbreak in New York City (NYC). Phone interviews were conducted with 441 adults to obtain information on all variables. Participants self-reported race/ethnicity as Black/African American (n = 108) or Hispanic (n = 333). Logistic regression were used to examine associations between religiosity, mental health, and substance use. There was a significant inverse association of religiosity and substance use. Religious people had a lower prevalence of drinking alcohol (49.0%) compared to non-religious people (67.1%). Religious people also had substantially lower prevalence of cannabis or other drug use (9.1%) in comparison to non-religious people (31%). After adjusting for age, sex, race/ethnicity, and household income, the association of religiosity with alcohol use and with cannabis/other drug use remained statistically significant. Despite restricted access to in-person religious activities and congregational supports, the findings suggest that religiosity itself may be helpful from a public health perspective, independent of serving as a conduit for other social services.

Saving India's rivers: Ecology, civil society, religion, and legal personhood

In recent decades, India's environment has been severely compromised by riverine pollution combined with large-scale dams and exacerbated by diversion for irrigation. Most prominent among the rivers so affected has been the Ganges and its tributaries in northern India, which for Hindus include the country's most sacred bodies of water. This paper examines three campaigns opposing dam construction, arguably the most widely publicized and analyzed efforts of this kind since independence in 1947. One campaign was essentially secular with virtually no religious component, the second mostly secular with some religious support, and the third almost totally a religious initiative. In the end, only the third attained any real success, and that rested on circumstances unlikely to be replicated. The possibility that future campaigns of this scale can be taken up again appears remote.Meanwhile, riverine pollution has continued to increase everywhere despite massive governmental programs to reduce it. Theoretically, it would seem that environmentalists and Hindu devotees with their veneration of nature should be able to work in common cause to reduce pollution, but any large-scale cooperation seems unlikely between these two disparate realms. More recently an effort to protect rivers by endowing them with legal personhood enjoyed an initial success, holding the promise that lawsuits could be brought on behalf of a river against those polluting it. The paper concludes that while the legal personhood strategy is currently stalled, it offers the best chance for eventual success in attenuating riverine pollution. In the course of the paper, a comparative theoretical framework for assessing anti-dam protests will be tested.

Expanding the Boundary Conditions of the Communicative Ecology Model of Successful Aging to Include Communication About Religion

This study expanded the communicative ecology model of successful aging (CEMSA) to include communication about religion. Older adults ( N = 272, MAge = 64.96 years) reported on the most important memorable message about religion that has shaped their lives, as well as on their own religious communication (i.e., religious helping and seeking religious support). Memorable messages with a theme of (a) developing a personal relationship with God and (b) eternal damnation were associated with higher and lower perceptions of memorable message motivational effect, respectively. Perceived memorable message motivational effect, religious helping, and seeking religious support were indirectly associated with successful aging, via aging efficacy. Communication about religion is a worthwhile theoretical addition to the CEMSA. The use of multiple sources of data—namely the memorable message themes (as coded by outside research assistants) and subjective aging experiences (as self-reported by older adults)—is also a noteworthy methodological contribution to CEMSA research.

Exploring the correlates of mental healthcare approaches and employment status among persons with depression and anxiety: A secondary data analysis of a global survey

Anxiety and depression are highly prevalent among working age population, and these conditions have been associated with employment disadvantages. Global understanding of correlates of employment status of persons living with anxiety and depression is necessary to develop and implement policies and interventions to promote better employment outcomes. We aimed to investigate the association between sociodemographic factors, mental healthcare approaches and employment status among persons who experience anxiety and depression. We used data from the 2020 Wellcome Global Monitor survey to explore the correlates of employment status among persons with Depression and Anxiety globally. Multivariable logistic regression analysis and Chi square test were conducted to evaluate the relationships between socio-demographic factors, mental healthcare approach such as self-management, professional care, religious and social support on employment status of people with anxiety and depression. Employment status significantly varied by socio-demographic factors, per capita income of countries, and the type of mental health care approach they used to alleviate anxiety and depression. Older participants, those with college degrees, those who talked to mental health professionals, those who improved on their healthy lifestyle behaviors, those who made a change to their work situation, spent time in nature or outdoors when anxious/ depressed were more likely to be employed as compared to those who did not use approaches. Our findings highlight important connections between mental healthcare and employment, prioritizing these connections in policies and intervention can help curb the economic and personal burden of anxiety and depression.

Development and validation of a Religious and Spiritual Support Scale in Sri Lanka: A psychometric study

Introduction: Religious and spiritual support reduces distress in patients with cancer. Accurate and reliable data on religious and spiritual support received and perceived by patients with cancer would assist health authorities in planning health promotion strategies targeted at patients with cancer. In this study, a new measurement tool of religious and spiritual support for patients with cancer in Sri Lanka was developed and validated. Methods: A new tool, the Religious and Spiritual Support Scale (RSSS) was developed based on the previous questionnaire and evaluated using 40 patients with cancer. Cross-cultural adaptation was made using WHO guidelines. Reliability was checked using Cronbach’s alpha. Intra-class correlation coefficient (ICC) was used to examine the test-retest reliability of the tool. Convergent and divergent validity of the tool was examined using the World Health Organization-Quality of Life-Brief scale (WHOQOL-BREF) and the Centre for Epidemiological Studies–Depression scale (CES-D). Exploratory factor analysis (EFA) was performed to test the construct validity of the RSSS. Results: The RSSS showed a high internal consistency (Cronbach’s alpha-0.874). The test-retest reliability of the scale was good (ICC = 0.981). As expected, the overall RSSS score correlated negatively with CES-D (r= - 0.338, p<0.05) and positively with overall QoL scores of the WHOQOL-BREF; (r=0.421, p<0.001), confirming satisfactory divergent and convergent validity of the RSSS. EFA revealed a structure comprised of two factors: Religious practice and religious support. Conclusions: The RSSS is a reliable and valid scale to assess religious and spiritual support received and perceived by patients with cancer in Sri Lanka.

Public Religion and Gendered Attitudes

AbstractDo religious commitments hinder support for gender equality and contribute to the stalled gender revolution as a social problem? Answering this question requires specifying what kinds of religious commitments affect what specific gendered attitudes. Using a cultural approach to the study of religion, we distinguish personal religious commitments (piety and practice) from public religious commitments (preferences for religious order in social life). Using a large national survey, we demonstrate (1) that support for public religious authority has a stronger positive relationship with support for separate gender roles and ambivalent sexism than does personal piety; (2) that these relationships do not hold for gender identity salience; and (3) that support for separate gender roles mediates the relationship between support for public religious order and support for a gender-equitable policy: paid family leave. We argue that public religious commitments in the United States are semi-autonomous from personal religiosity, and we identify one specific public religious repertoire that provides support for a public order based on a binary and complementary understanding of gender.

Forgiving Behavior among Emerging Adults: The Influence of Religiosity and Spirituality and Personality Traits

The present study aims to examine the three important aspects of emerging adulthood, religiosity and spirituality, personality traits, and forgiveness which bring well-being benefits. It is hypothesized that religiosity and spirituality along with personality traits predict forgiveness among emerging adults. The Neo Five-Factor Inventory (NEO FFI), the Religiosity and Spirituality Scale for Youth (RaSSY), and the Heartland Forgiveness Scale (HFS) were administered to 364 female and 390 male emerging adults (n = 754; mean age = 21 years, SD = 14.88) selected through purposive sampling technique from colleges in Bangalore. Data were analyzed using correlational and hierarchical regression analysis. This study found that religiosity and spirituality and the Big Five personality traits positively correlated with forgiveness whereas all personality traits, except neuroticism, strongly predicted forgiveness more than religiosity and spirituality. These findings suggest that faith-based coping and religious social support in combination with personality traits help emerging adults practice forgiveness in their daily life, leading to further insight into the theories of forgiveness and well-being.

Spiritual Care Expectations Among Cancer and Noncancer Patients With Life-Threatening Illnesses.

Spirituality is a core element in holistic nursing care. Therefore, it is necessary to understand the spiritual care expectations of cancer and noncancer patients with life-threatening illnesses. The aim of this study was to identify the spiritual care expectations of vulnerable patients with life-threatening illnesses. This study uses both quantitative and qualitative approaches, and data were collected from 232 patients. For quantitative data, we used the Nurse Spiritual Therapeutics Scale (NSTS), which comprises 20 items. Qualitative data were collected using an open-ended question. Quantitative data were analyzed using descriptive statistics, independent t tests, 1-way analysis of variance, and item and factor analysis. Qualitative data were analyzed using content analysis. The mean score of spiritual care expectations ranged from 2.27 to 3.07. There was a significant difference in NSTS mean score between cancer and noncancer patients. In exploratory factor analysis, NSTS was extracted into 3 factors and items belonging to the 3 factors showed similarity between cancer and noncancer patients. Qualitative data using content analysis revealed the following 3 themes: "treat with respect," "religious support," and "comfort with presence." The 3 factors corresponded with 3 themes: factor I versus "treat with respect," factor II versus "religious ritual," and factor III versus "comfort with presence." Spiritual care expectations of cancer and non-cancer patients with life-threatening illnesses were identified and the findings provide valuable data regarding the expectations of patients' spiritual care. Our findings emphasize integrating patient-reported outcomes with spiritual care to stimulate patient-centered care, thus promoting holistic palliative or end-of-life care.

Psychological factors associated with bruxism in a sample of university students from the Colombian Caribbean

IntroductionWithin the theories that explain tooth grinding are dental factors, skeletal malocclusions, occlusal anomalies and defective reconstructions, however, there would be psychological factors that explain this phenomenon.ObjectivesThe aim of the study is to evaluate anxiety, depression and coping responses in university students who self-report clenching or grinding teeth.MethodsDesign: Non-experimental, cross-sectional, and quantitative.Sample: University students (n=25) aged between 18-25 years (mean: 25.3; SD: 2.39), purposive sampling. Participants completed a self-reported questionnaire reporting teeth clenching/grinding habits.Instruments: Standardized instruments were used, such as the State Trait Anxiety Inventory (STAI), Beck’s Depression Inventory (BDI) and Coping Strategies Scale Modified (CSS-M).Procedure: First, the study was disclosed, the participants were informed and signed informed consent. They were asked to complete an instrument on teeth grinding/clenching habits and if it was fulfilled, it was included in the study and the psychological evaluation instruments were administered.Data analysis: An analysis was made using descriptive statistics.ResultsThe STAI results showed a high Anxiety-State in all the participants and the Anxiety-Trait had a prevalence of 92.3%. Regarding the levels of depression, it was evidenced that 7.7% presented moderate depression and 31.6% showed mild symptoms.The most used coping strategies were problem solving (87.2%), positive reappraisal (74.4%) and religious support (71.8%), while the least used were seeking professional help (92.3%), waiting (76.9%), aggressive reaction (74.4%) and expression of coping difficulty (71.8%).ConclusionsUniversity students must cope with an academic load that exceeds their capacity to face academic challenges (Wikes et al., 2019). This demand causes significant discomfort that increases emotions with a high negative charge and favors the appearance or intensification of mental health problems, such as chronic stress, anxiety, depression, nervousness and behavioral disorders.Disclosure of InterestNone Declared

Suicidal ideation in older people, a public health matter

IntroductionSuicide in older people is a critical public and mental health issue which requires attention, given that the ageing population is increasing.Multiple factors, including biological, psychological, and social stressors increase suicidal susceptibility. Unfortunately, elderly are more susceptible to these, such as psychiatric disturbances, physical comorbidities, prior suicide-related behaviours, lack of social support, grief, and increased difficulty in problem-solvingObjectivesIn order to review the risk and protective factors, assessment and prevention of suicide in older adults.MethodsBibliographic research through PubMed and Web of Science.ResultsOlder people can be subdivided into three age groups (from “young old” at 65 years old to “oldest old” after 85 years of age), with suicide being more prevalent in the oldest-old, and overall in men above 75 years old.Previous psychiatric background, suicidal attempts, substance abuse, poor physical health or disability, family psychiatric history, low social support or isolation, and finantial stress most frequently predispose to suicidal ideation, suicide attempts or death by suicide in this community.Besides this, ageing relates to a tendency to cognitive impairment, which affects coping mechanisms, leading to deficits in reasoning and decision-making under stressful circumstances during depressive episodes. This can mediate suicidal ideation and associates to greater lethality methods. Geriatric suicidal attempters have been shown to have greater degrees of cortical and subcortical cerebral areas, including the frontal, parietal and temporal regions, as well as significant loss of volume in the dorsomedial prefrontal cortex, insula, midbrain, cerebellum, lentiform nucleus and putamen. Abnormalities in these regions can impair executive and cognitive function, attention, problem solving and ultimately be responsible for suicidal behaviour.On the other hand, there are suicide protective elements such as physical and cognitive fitness, quality of life and life satisfaction, marital status, religiousness and social support. A prompt identification of modifiable risk factors and strengthening the protective ones by health professionals can reduce this prospect.Conclusions Suicidal ideation in older people is a multifactorial public health concern given the very high frequency of completed suicides in this population. Therefore, it is urgent to review and further research to build more effective suicide prevention strategies.Disclosure of InterestNone Declared

Cultivating resilience among Hong Kong's underprivileged ethnic minority groups in the face of a pandemic through a social justice lens

PurposeIn this study, the authors investigated ways to cultivate resilience through a social justice lens among ethnic minorities against COVID-19 in Hong Kong.Design/methodology/approachA qualitative (case study) methodology was adopted to interview 15 social service providers from diverse ethnic backgrounds serving disadvantaged ethnic minority groups (South and Southeast Asian groups from low-income households, foreign domestic workers and asylum seekers/refugees).FindingsTwo major protective factors were identified, contributing to the development of resilience among diverse ethnic groups: (1) individual-based resilience (including being optimistic) and (2) socio-environmental factors (including ongoing support from strong family, peer and religious settings' support, consulates' support, on-going material and nonmaterial donations, support of young volunteers and importance of online connection and communication) using the integration of resilience and social justice frameworks.Originality/valueThis study showed that the protective factors were found to dynamically interact with each other and the environment. The present study recommends additional culturally sensitive service and policy implications for preventing the long-term impact of mass crises among Hong Kong's marginalized minorities.

Association of Hospice Profit Status With Family Caregivers’ Reported Care Experiences

Expansive growth in the US hospice market has been driven almost exclusively by an increase in for-profit hospices. Prior research found that, in contrast to not-for-profit hospices, for-profit hospices focus on delivering care to patients in nursing homes, provide fewer nursing visits, and use less skilled staff. However, prior studies have not reported on the associations of these differences in care patterns with hospice care quality. Patient- and family-centeredness is a core element of hospice care quality that is measured through surveys of care experiences. To examine whether differences in profit status are associated with family caregivers' reports of hospice care experiences and assess factors that may be associated with observed differences in care experiences by profit status. Consumer Assessment of Healthcare Providers and Systems (CAHPS) Hospice Survey data from 653 208 caregiver respondents, reflecting care received from 3107 hospices between April 2017 and March 2019, were used for a cross-sectional examination of hospice care experiences by profit status. Data analysis was performed from January 2020 to November 2022. Outcomes were case-mix-adjusted and mode-adjusted top-box scores for 8 measures of hospice care experiences, including communication, timely care, symptom management, and emotional and religious support, as well as a summary score averaging across measures. Linear regression examined the association between profit status and hospice-level scores, adjusting for other organizational and structural hospice characteristics. There were 906 not-for-profit and 1761 for-profit hospices with mean (SD) time in operation of 25.7 (7.8) years and 13.8 (8.0) years, respectively. Mean (SD) decedent age at death was 82.8 (2.3) years, similar for not-for-profit and for-profit hospices. The mean proportion of patients who were Black, Hispanic, and White was 4.9%, 0.9%, and 91.4% for not-for-profit hospices and 9.0%, 2.2%, and 85.4% for for-profit hospices, respectively. Family caregivers reported worse care experiences at for-profit hospices than at not-for-profit hospices for all measures. Significant differences in average hospice performance by profit status remained after adjusting for hospice characteristics. However, for-profit hospice performance varied, with 548 of 1761 (31.1%) for-profit hospices scoring 3 or more points below the national hospice average of overall performance and 386 of 1761 (21.9%) scoring 3 or more points above the average. In contrast, only 113 of 906 (12.5%) not-for-profit hospices scored 3 or more points below the average, and 305 of 906 (33.7%) scored 3 or more points above the average. In this cross-sectional study of CAHPS Hospice Survey data, caregivers of patients receiving hospice care reported substantially worse care experiences in for-profit than in not-for-profit hospices; however, there was variation in reported experiences among both types of hospices. Public reporting of hospice quality is important.

Post-Traumatic Growth Following the Experience of Interpersonal Violence: The Roles of Perceived Stigma and Social Support

Post-Traumatic Growth is a term that refers to an individual's experience of considerable positive transformation following the occurrence of a traumatic event. This growth may be rapid, gradual, or non-existent, depending on the circumstances (such as social support or societal stigma) to which the victims are subjected during the process. However, the high prevalence of trauma among traumatized victims and the benefits of post-traumatic growth (PTG) discovered in increasing empirical research demonstrate the need of fostering PTG in victims of interpersonal violence. As a result, the current study analysed risk variables for PTG development. The study enrolled 200 women and men recruited through an organization that provides services to trauma victims. The data were gathered via an online survey that included the PTG inventory and an information sheet on demographic, social support, and stigma-related characteristics. Social stigma and support were found to be significant predictors of PTG, with stigma being associated with lower PTG and family and religious support being associated with higher PTG. The limitations and policy implications were highlighted, and recommendations for additional research were presented.

Moral Economy in the Nazareth Baptist Church, South Africa

Isaiah Shembe founded the Nazareth Baptist Church (NBC) in 1910, and this new institution distinguished itself from mission Christianity not least through the markedly different moral economy. With the church headquarters at the outskirts of Durban (South Africa), the church catered to black Africans, dispossessed of their land and forced into the capitalist labor system. To them, Shembe preached a Protestant work ethic, while at the same time condemning involvement in city life and striving to acquire land and attain economic autonomy for his congregations. With female adherents running away from fathers and husbands, he started out as a 'thief of women', but soon gave religious support to the patriarchal authorities of chiefs, who granted the church land in native reserves in turn. Prohibiting members from joining labor unions, the church connected cities and mines with rural homelands and contributed to the stabilization of the migrant labor system. In addition, Shembe preached moral ethnicity, and hence partook in the creation of Zulu nationalism. The ambiguous moral economy of the NBC persisted during apartheid capitalism and post-apartheid neoliberalism. My essay focuses on preaching and the heterotopic character of the large gatherings of the NBC, and I will also connect church morals with the wider Zulu traditionalist milieu and, given the preoccupation of classic moral economy with riots and revolutions, conclude with some observations on the 2021 unrests in South Africa.

Islamic religiosity and subjective well-being in the United Arab Emirates: the roles of gender, social contacts, and religious social support

ABSTRACT This research uses a sample of Muslim adults (n = 569) living in the United Arab Emirates to investigate the association between Islamic religiosity and subjective well-being (SWB), with a particular focus on how gender, social contacts (both religious and secular), and religious social support affect this relationship. The findings of this research demonstrate that higher Islamic religiosity predicts higher levels of SWB for both men and women equally. Individually, the frequency of social contact (with religious contacts, family, and friends) was associated with higher SWB for both men and women, but only religious and family (but not friends) contact partially mediated the religiosity-SWB association. A mediation analysis showed that the frequency of contact with religious community members was associated with better SWB, in part, because of the religious social support these contacts provide.

Classification in the european legal systems of exclusive competence of the Rabbinical court in Jewish divorce

In Israel in the family questions is applicable the religious law of each confession. To the Jewish people is applicable the religious Jewish law which dates back to the Pentateuch of Moses. According to that law the divorce is not only the legal, but also the sacral act. The divorce between the Jewish people is realized in Israel in the religious rabbinical court. The divorce in the secular court does not have the legal effect from the point of view of religious Jewish law. If the Jewish spouses wish to get divorced in an european country where the religious courts do not have the public power, so two concepts come into conflict: the concept of the territorial sovereignty of the State authority and the concept if the universal power of religion over its followers regardless of their residence. In private international law this conflict expresses in the conflict of characterization. The requierement of the religious support of divorce is considered as the substance in law of Israel and as the procedure in law of european countries (Russia, Germany, France). This article is dedicated to the conflict of civilization, competence and/or characterization, which consists in the question whether to consider the religious rabbinical court as exclusive competent and to refer the spouses to get divorced in Israel or to consider the secular court in an european country as an equivalent replacement of the religious court. Since the French Court of Cassation rendered its famous decision in the case of Levinçon 1903 where this question was first posed this question has still not found its unambiguous solution.

Psychological coping in female breast cancer patients from a Metropolitan Lima hospital.

Motivation for the study: it is important to identify the coping strategies used by women with breast cancer, in order to contribute to their physical and emotional well-being. Main findings: strategies related to the emotional sphere are used to a greater extent, and also lead to progressive acceptance of the disease. Cognitive and behavioral distractions are necessary to balance patients' daily activities. Implications: understanding how women face this disease allows the development of primary care strategies to improve their wellbeing. To understand the psychological coping strategies in female patients with breast cancer from a hospital in Metropolitan Lima. This was a qualitative research with a reflexive thematic analysis design. Sixteen women with breast cancer between 35 and 65 years of age were interviewed. Data was analyzed with the ATLAS.ti 22 software. Three psychological coping strategies were described: emotional coping, which was found more frequently, includes the support of important people, religious coping, and focusing on positive consequences, which leads to a positive reinterpretation and progressive acceptance of the disease; active coping, characterized by diligent action, following indications, and seeking professional support. Finally, avoidance coping, which focuses on negative elements, postponement of the coping process and cognitive and behavioral distractions, the latter being of utmost relevance to balance the activities in the patients' daily lives. Participants used emotional coping strategies more frequently, since they tried to increase positive emotions, accompanied by religious and environmental support. In addition, they also used active coping strategies, since they focused their actions to receive medical attention and treatment, leaving aside other activities; in spite of this, they used strategies to take their focus off the condition and thus detach themselves from their worries.