The objective of this study is to examine the moderating role of willpower, conceptualized as a personality trait, in the relationship between social influence and moral disengagement towards migrants. The mediating role of spiritual contradiction is also investigated to understand the interplay between individual traits, moral contradictions, and external social pressures.

Data were collected from 720 participants using validated self-report measures. Structural equation modeling (SEM) was employed to test the proposed relationships among social influence, moral disengagement, spiritual contradiction, and willpower. Moderation and mediation analyses were conducted to evaluate the hypothesized model.

The findings reveal that social influence significantly predicts moral disengagement. This relationship is partially mediated by spiritual contradiction, which amplifies disengagement by reflecting tensions between internal moral values and external norms. In addition, the study found that willpower moderates this relationship by reducing the negative impact of social influence on moral disengagement. Individuals with higher levels of willpower demonstrate greater resistance to moral disengagement and maintain moral consistency despite external pressures and moral contradictions.

This study underlines the pivotal function of personality traits and spiritual dimensions in shaping moral processes. The findings have practical applications for ethical education and interventions designed to enhance moral resilience in varied social contexts.

The use of positive and negative spiritual coping has been demonstrated among patients with cancer and their family caregivers. However, the dyadic effects of family caregivers and patients with advanced cancer on spiritual coping, as well as the factors associated with spiritual coping, remain unclear.

To identify the dyadic interactions and factors associated with spiritual coping among patients with advanced cancer and their family caregivers in China.

This was a multicenter cross-sectional study conducted in four tertiary hospitals. The participants were 326 dyads of patients with advanced cancer and their family caregivers. A demographic information questionnaire and the Spiritual Coping Scale, General Self-Efficacy Scale, Hospital Anxiety Depression Scale, Spiritual Health Scale, Optimism-Pessimism Scale, Herth Hope Index, and Perceived Social Support Scale were used to examine study variables from January to May 2023. The Actor-Partner Interdependence Model was used to explore the dyadic effects of spiritual coping.

The APIM showed that patients' depression, spiritual health, and social support had actor effects on their spiritual coping, while family caregivers' self-efficacy had a partner effect on patients' spiritual coping. Additionally, family caregivers' self-efficacy, anxiety, and depression had actor effects on their spiritual coping, while patients' self-efficacy, anxiety, and spiritual health had partner effects on family caregivers.

Spiritual coping is a dyadic phenomenon in patients with advanced cancer and family caregivers. Improving self-efficacy, spiritual health, and social support, as well as addressing symptoms of anxiety and depression, can enhance spiritual coping abilities and consequently improve quality of life.

Objectives: This study aimed to investigate clients' perspectives on the integration of religion/spirituality (R/S) with psychotherapy in Singapore, a religiously diverse nation. It was hypothesized that clients would report R/S integration to have a positive impact (H1), initiate R/S discussions (H2), and their R/S and perception of the religious context would be associated with their attitudes towards R/S integrated psychotherapy (H3). A cross-sectional mixed-methods design was employed. Methods: Participants were 275 Singapore psychotherapy clients (52.3% male, 46.9% female, 8% non-binary/third gender). Mean age was 34.93 years (SD = 9.95). Participants completed a questionnaire comprised of demographical items, psychotherapy experiences, various R/S-related measures and qualitative questions on considerations and opinions on R/S integrated psychotherapy. Results: Clients reported that R/S integrated psychotherapy (RSIP) had a positive impact and that they were the main initiator. Considering R/S as supportive during adversity and perceptions of the religious context were associated with attitudes towards integration. Unexpectedly, R/S diversity appeared to have a facilitatory effect on RSIP. Qualitative findings revealed client's experiences and perspectives, including their expectations towards therapists. Conclusions: These findings highlight the importance of therapists' R/S competency. In R/S diverse contexts, therapists may require greater sensitivity, openness, and the ability to work with clients holding diverse R/S beliefs.

Prior research has shown that experiencing religious discrimination is tied to adverse physical and mental health outcomes. However, less known is whether or not religious discrimination may influence one's risk of smoking. In particular, there is a paucity of research examining the impacts of religious discrimination on smoking for Asians in the United States, whose experience of religious discrimination is heavily racialized. To fill in these gaps, in this study, 356 Asian and Asian American adults living in the US were surveyed. The key results suggest that perceived religious discrimination was associated with a higher risk of smoking among Asians and Asian Americans. Meanwhile, this deleterious effect of religious discrimination does not vary by important sociodemographic variables, such as ethnicity, religious identity, gender, and acculturation. Surprisingly, once controlling for religious discrimination, racial discrimination was no longer associated with smoking. Therefore, when it comes to smoking, it may be possible that religion is a more hazardous source of minority stress than race for Asians and Asian Americans.

Surrogates often provide substituted judgement for neurologically critically ill patients. Resilience and spirituality are understudied constructs in this patient population. In this study we examine how accurately surrogates estimate measures of resilience and spirituality for neurologically critically ill patients.

A convenience sample of English/Spanish speaking neurologically critically ill patient-surrogate dyads was enrolled from March 2016 to 2018. Questionnaires related to resilience (CD-RISC-10), spiritual wellbeing (positive Brief R-COPE), and spiritual turmoil (negative Brief R-cope) were completed by patients for themselves and surrogates on behalf of patients while in the Neurosciences Intensive Care Unit. Responses were evaluated by Spearman's rank-order correlation, Bland-Altman analysis and Cohen's weighted kappa.

51 dyads were included. No correlation was found between patient and surrogate CD-RISC-10 (0.17, p = 0.238); moderate, positive correlations for positive (0.47, p < 0.001) and negative (0.33, p = 0.021) Brief R-COPE. Mean differences between patient and surrogate scores were low for CD-RISC-10 (-1.0 point), positive R-COPE (- 0.14 point), and negative R-COPE (0.02 point) suggesting lack of bias towards over/under-estimation. Kappa scores demonstrate fair inter-rater agreement for positive/negative R-COPE and no agreement for CD-RISC-10.

Surrogate evaluations lack systematic bias, but may not estimate resilience and spirituality reliably for neurologically critically ill patients.

Religious and spiritual (R/S) beliefs are crucial coping resources for cancer patients, yet there's no standard spiritual assessment approach. We developed the ONC-5, an evidence-based model to quantify patients' spiritual concerns in adult oncology. Seventy-one patients with diverse cancer diagnoses completed a survey and a semi-structured ONC-5 interview with a chaplain. Measures included the distress thermometer, PHQ-2, R/S struggle, and spiritual well-being. Thirty interviews were reviewed for inter-rater reliability. Spearman correlations assessed validity, and the concordance correlation coefficient (CCC) was calculated for inter-rater reliability. Results showed 20% of patients had moderate or severe spiritual concerns. ONC-5 scores correlated with R/S struggle (r = .247; p = .038) and spiritual well-being (r = -.247; p = .038). The CCC of 0.4411 indicated moderate agreement. The ONC-5 helps chaplains identify spiritual concerns, prioritize care, and measure improvements. More research is needed to test its validity and reliability in diverse populations.

The aim of this cross-sectional study was to investigate the relationship between religious (positive and negative) coping and coronavirus anxiety among churchgoers (N = 215) in Grenada during the height of the pandemic, and whether age, gender or religion predicted both phenomena. The Brief Religious Coping Scale (BCOPE) and coronavirus anxiety Scale (CAS) were used to measure religious coping and coronavirus anxiety, respectively. Pearson' correlation coefficient revealed a moderate, positive correlation between coronavirus anxiety and religious (positive and negative) coping, which was statistically significant (r = .463, p < .001; r = .569, p < .001). The regression analysis for predicting coronavirus anxiety found that both age (β = .386, p = < .001) and gender (β = .172, p = < .001 were statistically significant toward explaining the variance in coronavirus anxiety. Results also showed that age (β = -.456, p = < .001); β = -.326, p = < .001) has a statistically significant, negative association with both positive and negative religious coping. The importance of providing positive religious coping strategies for congregants and instrumental and emotional support, especially for females, is discussed.

We present the case of a 75-year-old female presenting with an acute mental status change during which she abruptly became nonresponsive and collapsed to the floor. History revealed years of similar episodes in the context of religious beliefs regarding demonic possession and hearing the voices of God and the Devil. Top experts in the field provide perspective and guidance for diagnosing and managing psychiatric illness involving religious themes based on their experience and a review of available literature. Key teaching points include the challenges and limitations of current diagnostic tools, the nature of religious delusions, and engagement strategies for clinicians when dealing with patients exhibiting symptoms overlapping with religious experiences.

Religiosity offers individuals a sense of purpose and connection, which can lead to greater life satisfaction and improved psychological well-being and happiness. On the other hand, psychological challenges such as depression, anxiety, stress, and difficulty dealing with uncertainty can negatively affect life satisfaction. This study examined these dynamics using a hypothetical model, incorporating mediation and moderation analyses to explore the connections between intolerance of uncertainty, life satisfaction, religiosity, and psychological symptoms in a group of 565 participants (286 of whom were female). The findings revealed notable positive and negative relationships among these variables. Specifically, the study found that (i) religiosity and psychological symptoms both play a mediating role in the link between intolerance of uncertainty and life satisfaction, and (ii) religiosity serves as a moderator in this relationship. The moderation analysis showed that when religiosity levels are low, the negative effect of intolerance of uncertainty on life satisfaction is significantly stronger. In contrast, high levels of religiosity significantly weaken this negative relationship, indicating that religiosity acts as a buffer against the adverse impact of uncertainty on life satisfaction. These results underscore the potential value of religiosity in helping individuals cope with the harmful effects of uncertainty on their sense of life satisfaction. Additionally, lower levels of psychological symptoms and reduced intolerance of uncertainty were associated with higher life satisfaction, suggesting that religiosity may play a protective role in promoting overall well-being.

The experience of cancer diagnosis and treatment is associated with significant stress. While religion and spirituality (R/S) can provide crucial support, many patients also experience R/S distress. Screening for distress has gained recognition, with tools evolving to address spiritual needs; however, existing screening measures have limitations. This study aims to validate screening items for R/S distress among cancer patients undergoing treatment, using a standardized chaplain assessment as a reference standard.

The study involved adult cancer patients undergoing outpatient treatment at Rush Cancer Center. Procedures included researcher-administered screening questions and the ONC-5 spiritual assessment interview with a board-certified chaplain. Data included demographics, illness variables, and R/S measures. Eight single-item and two multi-item screening measures were evaluated against the ONC-5. Analysis entailed descriptive statistics and sensitivity/specificity determination.

Study participants (N = 71) were predominantly female (53.5%) with common cancers (breast, colon/rectum, and lung). R/S distress was evident in 19.7%. Single-item screeners exhibited sensitivities from 14 to 71% and specificities from 72 to 98%. The King 2-question combination showed 71% sensitivity and 63% specificity. The Rush protocol demonstrated 36% sensitivity and 88% specificity. Post hoc analyses of two-item combinations did not enhance sensitivity.

This study evaluated R/S distress screening items among outpatient cancer patients. The single-item screener asking whether participants' R/S provided all the strength and comfort needed now performed best with a sensitivity and specificity of 71% and 83%, respectively. Despite limitations, our findings underscore the importance of refining R/S distress screening tools in oncology care.

Cancer significantly impacts psychological well-being and health-related quality of life (HRQoL). This is particularly evident in low and middle-income countries (LMICs) where healthcare disparities exacerbate distress. Cognitive vulnerabilities, including negative generalization, self-criticism, and high standards, may influence HRQoL through their effects on coping mechanisms. Religious coping, shaped by cultural norms in LMICs, may mediate these relationships, with age as a potential moderator.

This study examines how attitudes toward self (ATS), religious coping, and age influence HRQoL among cancer patients in an LMIC context.

A cross-sectional study of 565 cancer patients in a University Teaching Hospital, Southwest Nigeria completed a standardized and validated self-report measures of ATS, HRQoL, and religious coping. Mediation and moderation analyses were conducted using SPSS (Version 29) and SmartPLS (Version 4).

Negative generalization (β = -0.25, p < 0.001) and self-criticism (β = -0.19, p < 0.001) reduced physical well-being, while high standards positively influenced emotional well-being (β = 0.27, p < 0.001) but negatively impacted functional well-being (β = -0.13, p < 0.01). Negative religious coping (NRC) mediated the relationships between ATS and HRQoL, amplifying negative effects on physical (β = -0.25, p < 0.001) and functional well-being (β = -0.32, p < 0.001). Age moderated these relationships, with older patients showing sharper declines in physical (β = -0.09, p < 0.01) and functional well-being (β = -0.10, p < 0.01). Positive religious coping had limited effects.

The study highlights the significant impact of cognitive vulnerabilities and maladaptive religious coping on the HRQoL of older cancer patients in LMICs. These findings underscore the urgent need for tailored interventions that integrate cognitive-behavioral therapy (CBT) with culturally and religiously sensitive approaches to improve patient outcomes. Policymakers and healthcare providers should prioritize training and resource allocation to address these challenges. Future research should focus on longitudinal patterns of coping, as well as gender-related differences, to develop more inclusive and effective strategies for enhancing the well-being of cancer patients.

Cultural and religious norms, as well as trauma-related cognitions and recovery actions, are known to impact the well-being of survivors of intimate partner violence (IPV). Although acknowledged as a key component, there is scant research on the recovery trajectories of women who have experienced IPV, in particular on survivors from collectivistic societies such as the Jewish Ultra-Orthodox (JUO) community in Israel. A mediation model examined the recovery process of 261 Israeli JUO survivors. In particular, it tested whether the normalization of violence and women's endorsement of Jewish religious norms that justify violence would be directly and negatively associated with women's well-being and positively associated with psychopathology. Additionally, it examined whether women's normalization of violence and support of religious norms would positively predict women's negative trauma-related cognitions. In turn, these cognitions were expected to negatively predict women's engagement in recovery actions, help-seeking behaviors, and faith-based responses but positively predict disengagement responses. The model further posited that women's engagement in steps toward recovery, help-seeking behaviors, and faith-based responses would positively predict women's well-being and negatively predict psychopathology. In contrast, women's disengagement responses would negatively predict women's well-being and positively predict their psychopathology. Bootstrap results indicated that supporting religious norms positively predicted women's trauma-related cognitions, which then negatively predicted women's recovery actions, help-seeking behaviors, and faith-based responses but positively predicted women's disengagement responses. Women's recovery actions and faith-based responses positively predicted women's well-being, while disengagement responses positively predicted women's psychopathology. Contrary to expectations, help-seeking behaviors positively predicted psychopathology.

Objective: Caregivers of individuals with motor neurone disease (MND) face a wide range of psychosocial difficulties. To address these, non-pharmacological interventions have been trialled, showing promising results. However, no clear characterisation of the breadth of psychosocial constructs examined by the interventions is currently available, resulting in the lack of a core outcome set (COS). The present review explored the types of psychosocial outcomes investigated in studies that adopted non-pharmacological interventions with caregivers of people with MND. Methods: A scoping review was conducted across four major databases (Academic Search Ultimate, CINAHL, PsycINFO, and MEDLINE) from inception to the 1 March 2024. Results: From an initial return of 4802 citations, 10 were considered eligible for inclusion. A total of 10 main psychosocial outcomes were identified: anxiety and depression, psychological distress, resilience, caregiver burden, caregiver preparedness, self-efficacy, quality of life, spiritual wellbeing, and mindfulness. Conclusions: Caregiver burden and symptoms of anxiety and depression represent pivotal outcomes, but caution is advised with regard to caregiver burden's potential multidimensional structure. Psychological distress and quality of life are also commonly investigated, but clearer consensus is needed on their conceptualisation. There is a paucity of studies characterising important psychosocial outcomes such as resilience, problem-solving, self-efficacy, and mindfulness, while no investigations are available for relevant outcomes such as coping, isolation, and loneliness. Further research is warranted to address these gaps to improve our insight into non-pharmacological support for MND caregivers and ultimately lead to the development of a core psychosocial outcome set in this population.

In this study, we conducted a bibliometric and altmetric analysis of the top 100 most-cited articles on religion from 2010 to 2023. The data were sourced from the Web of Science Core Collection database. VOSviewer was utilized to create visualization knowledge maps such as co-authorship, co-citation, and keywords co-occurrence analysis, and the Spearman correlation analysis was performed to determine the relationships between the variables. The results indicate that these articles were published in 22 journals by 231 authors in 158 institutions across 24 countries. Most of the articles were published from the USA. Kenneth I. Pargament and Harold G. Koenig were identified as two of the most prominent scholars, while the Journal of Religion and Health and the Psychology of Religion and Spirituality emerged as the most productive and influential journals. The citations for these articles span a range of 45 to 828, whereas the altmetric attention scores (AAS) vary from 1 to 797. The Spearman correlation analysis revealed that the AAS is weakly positively correlated with the article influence score (AIS) ( r = 0.285 ) and weakly negatively correlated with the number of years since publication (NYsP) ( r = - 0.233 ), but is not significantly correlated with other bibliometric indicators; however, it is posited that the importance of the AAS may increase over time as the influence of social media continues to expand.

Police officers and staff who investigate child sexual abuse material (CSAM) may be at elevated risk for mental health problems, which may be mitigated or exacerbated by institutional and interpersonal factors. The current work examined mental health in a large sample of UK CSAM investigators (N = 661). Results suggest substantially elevated rates of depression and anxiety but not posttraumatic stress disorder (PTSD). Feeling successful and supported powerfully buffered against negative outcomes, whereas moral injury-particularly feelings of institutional betrayal-predicted worse outcomes. Although exposure to CSAM and contact with victims predicted worse outcomes, these effects were much smaller. Regarding coping styles, self-blame, rumination, catastrophizing, withdrawal, ignoring, and negative religious coping predicted worse outcomes, whereas positive refocusing, seeking distraction, and social support were effective. These results held controlling for demographics. These results suggest that UK CSAM police officers and staff experience elevated depression and anxiety, but institutional and interpersonal support can buffer outcomes.

Racial and ethnic inequities exist in cancer clinical trial participation. Low recruitment across ethnically diverse communities contributes to health inequalities further disproportionately affecting these groups. Understanding barriers and enablers to clinical trial participation for ethnic minorities is key to developing strategies to address this problem.

To explore, evaluate, and synthesize qualitative research surrounding patients' lived experiences and perceptions of participating in cancer clinical trials from ethnically diverse groups.

Noblit and Hare's 7-stage metaethnography was used. Seven databases were searched. Inclusion criteria were as follows: qualitative studies published in English from January 1, 2012, to January 31, 2022; patients from any ethnic minority 18 years and older with a cancer diagnosis; and cancer patients' carers and healthcare professionals (HCPs)/healthcare leaders involved in the delivery of cancer clinical trials.

The majority of included articles were conducted in the United States. Interpretive qualitative synthesis resulted in 7 categories including patient perceptions and beliefs and HCP perception of trial burden and social determinants of health. Four lines of argument were established.

The findings capture the experience and perceptions of ethnic minority patients, their carers, HCPs, and healthcare leaders in this area of research. Incongruities exist between patient-reported barriers and those perceived by HCPs. Published empirical research outside the United States is limited.

When developing strategies to increase clinical trial participation, research literacy, cultural safety, and unconscious biases within healthcare need to be addressed. Further research to examine intersectionality and the role of faith in decision-making among ethnic groups is warranted.

Despite robust reports in the literature concerning the effect of exposure to combat on mental health, there is a paucity of studies in the Nigerian Air Force (NAF) using a longitudinal design. This study was designed to determine the incidence of mental disorders among a cohort of NAF personnel exposed to combat and highlight its association with psychosocio-religious variables.

It was a follow-up study using a total population sampling in which all the 290 deployed personnel participated. Data was collected at two intervals: Baseline and 6 months after with sociodemographic questionnaire, Brief Coping Orientation to Problems Experienced Inventory, the Brief Religious Coping, the Oslo Social Support Scale and the Big Five Inventory, General Health Questionnaire (GHQ-12) and the Mini-International Neuropsychiatric Interview (MINI-Plus). A two-staged process involving screening with the GHQ and a further diagnostic interview using MINI-Plus for participants with a GHQ score of 2 and above.

The incidence of any mental disorder was 243.1 per 1000 person-years. The top three priority conditions were: Substance use disorder (94.1 per 1000 person-years), major depressive disorder (43.8 per 1000 person-years) and post-traumatic stress disorder (PTSD) (41.6 per 1000 person-years). Being deployed in early adulthood was a risk factor for developing a mental illness (adjusted OR (AOR), (95% CI): 2.89, (1.28, 6.50), p=0.01) while longer duration in the military service was a protective factor (AOR, (95% CI): 0.95, (0.91, 0.99), p=0.03). Social support, personality traits, religious coping and other coping strategies did not significantly predict mental disorders in this population (p>0.05).

The incidence of any mental disorder among NAF personnel exposed to combat was huge. The three top priority conditions were substance use disorder, major depressive disorder and PTSD. These findings are useful in identifying priority conditions for interventions in the NAF population.

Psychedelic use has been increasingly accepted socially and legally. However, there is a gap in understanding how religion can influence the relationship between psychedelics and mental health. This study aims to explore this relationship by examining the impact of lifetime classic psychedelic use (LCPU), religious attendance, and religious salience on monthly psychological distress, using the K6 scale. The data for this project is sourced from the National Survey of Drug Use and Health (NSDUH) from 2008 to 2019, with a sample size of 458,372. The analysis utilizes several Ordinary Least Square regression models conducted in Stata 17. The results indicate that both religion and psychedelic use are associated with lower levels of psychological distress. While increased religious salience is linked to reduced distress, this effect is weakened by psychedelic use, as higher salience is associated with higher levels of distress among individuals who have used psychedelics. However, a three-way interaction analysis reveals that individuals with high religious salience and attendance experience the lowest levels of distress.

South Asians (SA) represent the fastest growing US immigrant group, and previous studies have indicated that they face disproportionately high burden of cardiometabolic disease. Cardiometabolic disease manifests as a syndemic or synergistic epidemic encompassing multiple disease clusters influenced by biological, social, and psychological factors stemming from the acculturative process. This process may exacerbate morbidity within immigrant subgroups. Our aim was to identify cardiometabolic risk profiles among SA using indicators of acculturation.

We conducted a latent class analysis on data from the Mediators of Atherosclerosis in South Asians Living in America study (N=771). A composite cardiometabolic disease outcome was constructed using prevalent hypertension, type 2 diabetes, and body mass index. Acculturation indicators included years living in the US, English language proficiency, dietary behaviors, preservation of cultural traditions, social and neighborhood support, maintenance of social relationships (i.e., friendships), and experiences of discrimination, along with proxies of acculturative stress (i.e., depressive symptomology, trait anxiety and anger). Social and environmental determinants of health, health behaviors, religiosity and spirituality served as covariates to further assess latent class membership.

Four cardiometabolic risk profiles emerged: (1) lowest risk [73.8% of sample] characterized by high integration into both SA and US cultures; (2) the modest risk [13.4% of sample], exhibiting elevated levels of mental health distress and experiences of discrimination, and distancing themselves from both cultures; and the (3) moderate risk [8.9% of sample] and (4) highest risk [3.9% of sample], demonstrating greater assimilation into US culture. Compared to the lowest risk profile: the modest risk profile was associated with low-income and conflicting attitudes about religion/spirituality, while the moderate risk profile was characterized by lower income and educational attainment with positive behaviors and attitudes toward religion/spirituality.

Findings expand our understanding of immigrant cardiometabolic health as a syndemic issue wherein multiple co-occurring and interacting processes synergize to produce negative outcomes in already at-risk subpopulations. Furthermore, acculturation emerges as a crucial factor in understanding health disparities among immigrant and refugee groups in the US.

Black women living with HIV (BWLWH) face barriers that impact health outcomes. However, positive psychosocial indicators may influence HIV care outcomes. Among this cross-sectional study of 119 BWLWH, a network analysis was utilized to examine relationships between positive psychosocial factors and HIV-related health outcomes. A preliminary polychoric analysis was conducted to examine correlations between the variables, and the network analyzed connections between resilience, self-efficacy, self-esteem, perceived social support, religious coping, post-traumatic growth, and an indicator variable for suboptimal HIV care outcomes (low medication adherence, detectable viral load, and missed HIV-related health visits) and determined the centrality measures within the network. Seven significant associations were found among the factors: self-efficacy and self-esteem, post-traumatic growth and resilience, post-traumatic growth and self-efficacy, post-traumatic growth and religious coping, perceived social support and resilience, self-esteem and resilience, self-esteem and perceived social support (bootstrapped 95% CI did not contain zero). Self-efficacy was the strongest indicator associated with the other factors. Although not statistically significant, the indicator for suboptimal HIV care outcomes was negatively associated with perceived social support and religious coping. Future interventions incorporating self-efficacy may be beneficial to the overall well-being of Black women.

This study examined the psychometric properties of the Korean version of the Brief Religious Coping Scale (RCOPE) among Korean Protestant Christians to determine its reliability and validity in South Korea considering the unique characteristics of Korean Protestant Christianity. Exploratory Factor Analysis (n = 251) and confirmatory factor analysis (n = 268) identified the original two-factor structure of the positive and negative religious coping subscales. Also, the scale exhibited robust reliability and construct validity. This study affirmed the scale is a valid and reliable instrument for measuring religious coping in Korean Christian adults.

The professional caregiver workforce (nursing assistants and personal care aides) is critical to quality of care and quality of life in nursing home (NH) and assisted living (AL) settings. The work is highly stressful, so improving responses to stress in this workforce could contribute to satisfaction and retention. This research developed a coping measure appropriate for the diverse professional caregiver workforce.

A multistage process identified and refined existing and new items. Ten racially and ethnically diverse professional caregivers advised on item selection and refinement. Subsequently, using an online QR code-accessed questionnaire, data were collected from 391 professional caregivers from 10 NHs and 3 AL communities in three states, yielding a sample that was 87% female, widely distributed in age and experience, and racially/ethnically diverse (42% Black, non-Hispanic/Latinx; 25% White, non-Hispanic/Latinx; 20% Hispanic/Latinx; 7% Asian, non-Hispanic/Latinx; and 21% born outside the United States). Analyses examined psychometric properties and principal components analysis identified factors within which items and scales aggregated.

The final instrument, named the Long-Term Care Cope (LTC Cope), includes 26 items aggregated into six factors, which explained 60% of the variance: avoidance (five items, loadings 0.58-0.76); adaptive psychological strategies (six items, loadings 0.33-0.89); active engagement (five items, 0.47-0.89); maladaptive psychological strategies (three items, loadings 0.90-0.93); actions to minimize emotional impact (four items, loadings 0.28-0.74); and substance use (three items, loadings 0.61-0.88). Respondents often reported using multiple items within multiple factors when responding to stressful situations at work.

The coping strategies of professional caregivers are highly individual, with caregivers tending to utilize multiple strategies. The LTC Cope instrument and its component subscales are promising for future research to improve understanding of stress-related coping in this diverse workforce and inform and evaluate interventions.

A new measure was developed to help us better understand how professional caregivers (nursing assistants and personal care aides) deal with work-related stress.Professional caregivers in nursing homes and assisted living tend to use multiple approaches to deal with job stress.Ways professional caregivers cope with stress vary widely-some address problems directly, some try to deal with the emotional toll of the work, and others involve avoiding the problems or their emotional consequences.

This study examined the gender differences in contributing factors to resilience among university nursing students, controlling for the age and year of study.

Resilience is a behavioral pattern learned through personal and professional experiences. Resilience is crucial in nursing education and shapes clinical proficiency and care quality that may best target during college years, preparing nursing students for their future careers.

Cross-sectional design was used in the current study METHODS: Online surveys were used to collect the data from 623 nursing students. Validated instruments assessed resilience, decision fatigue, spiritual well-being, stress overload and spiritual and religious coping. Two regression models were generated to examine gender dynamics in predicting resilience.

The results showed that more than half of our sample has low resilience (n = 285, 45.7 %). The regression model significantly predicted more than 60 % of the variance in resilience among male nursing students (F(3, 234) = 123.87, p <.001), with religious well-being, negative spiritual and religious coping and stress overload being significant predictors in the model. The regression model predicting resilience among female nursing students showed that the model significantly predicted about half of the variance (F(4, 378) = 123.87, p <.001) with positive spiritual and religious coping, existential well-being, negative spiritual and religious coping and stress overload being significant contributors in the model.

Gender disparities echoed existing literature, advocating gender-sensitive strategies in promoting resilience. Early resilience nurturing through diverse modalities can foster a resilient nursing cohort adept at tackling multifaceted healthcare challenges.

To discern the religious coping methods which individuals employ when confronting life stressors, Pargament devised the Religious Coping Scale (RCOPE) in 1997. Subsequently, in 1998, Pargament et al. formulated an abbreviated iteration, the Brief RCOPE, intended for both research and practical application. The Brief RCOPE has been found to be a reliable and valid measure, however much of the research looking into the psychometric properties of this measure has been conducted in the United States. The aim of the current review was to draw together findings from studies which have investigated the reliability and/or validity of the measure amongst populations outside of the United States. A narrative approach was adopted, involving searches of academic databases using keywords and the application of specific inclusion criteria. It was found that the reliability of the measure has been demonstrated across a number of countries, and across a range of different religions. The measure has also demonstrated good convergent, construct and concurrent validity in diverse cultures. The findings from this review suggest that the Brief RCOPE can be used in a range of diverse religions and cultures. However, more research is needed to ascertain the accuracy of the measure with other religions and cultures and with those in minority groups.

Grief has previously been described in pathological terms, characterized by several stages. In the past three decades, new perspectives on grief as a reaction to the loss of a significant other have emerged. It shows that grief is an individual process based on circumstances surrounding the death and the bereaved person's life situation, rather than being predetermined.

The aim of the study was to show how grief is perceived by people who have lost a significant other, and it focuses on bereavement support, how the death affects the bereaved person's living conditions, how the bereaved person deals with grief, and if grief is expressed differently depending on whether it was an expected death (ED) or an unexpected death (UED).

A cross-sectional design was used with data collected anonymously using an online survey with semi-structured answers and options for participants to add their own comments, and it was analyzed descriptively.

Support in grief was mainly given by family and friends, and the perceived need was primarily for emotional support or emotional support combined with practical support, and to a greater extent for UEDs and women. For some bereaved persons, health caregivers and religious institutions provided support outside their own network. Grief can affect how people socialize with others and change social relationships. People can deal with grief in social as well as religious ways in the company of friends, through everyday conversations, spending time in nature, and having a spiritual outlook on life, and with the help of pets.

The results can contribute to an increased understanding of grief after the loss of a significant other and how grief affects the bereaved person's life depending on whether it is an ED or a UED. There was a difference between the genders, with women perceiving a need for and receiving different forms of support and to a greater extent than men.

This study aimed to determine the impact of surgical intervention on religious coping, psychological well-being, and pain levels in older adult patients.

The data of the study, which used a one-group pretest-posttest quasi-experimental design without a control group, was collected between July 1, 2023, - January 30, 2024. Data collection involved the use of a Personal Information Form, the Religious Coping Scale, the Psychological Well-Being Scale, and the Visual Analog Scale.

The results revealed a significant increase in psychological well-being and positive religious coping after surgical intervention compared to presurgical levels (p < 0.001). Multiple linear regression analysis revealed that male gender, younger age, enhanced psychological well-being, and positive religious coping were identified as factors contributing to a reduction in postsurgical pain levels.

The study's results indicate that surgical intervention serves as a significant variable influencing psychological well-being and religious coping among older adult patients.

Traumatic brain injury (TBI) is a type of acquired brain injury (ABI) that happens when a sudden, external, physical assault damages the brain. TBI can cause long-term cognitive impairments and other lifestyle changes that may affect psychological wellbeing. Among the psychological challenges people recovering from TBI often face is the subjective loss of their pre-injury identity. Quantitative and qualitative research suggests that spirituality can play a positive role in recovery from TBI, increasing the quality of life and overall mental health. However, thus far, the research into this topic has not directly addressed the relationship between identity and spirituality after TBI. The present study sought to do this by thematically analyzing 22 public podcasts featuring interviews of people recovering from TBI telling their stories. The authors review the spiritual themes discussed in the podcasts and then propose a hypothesis about how, through a sense of connection to something self-transcendent, spirituality may enable people to test new meanings and identities, relatively free from the consequences of discrepancy in meaning and identity after TBI.

Depression is a common consequence of sexual victimization. Although religious coping has been previously studied within the context of sexual victimization, there is a dearth of research examining the potential reciprocal relationships between religious coping and depression among adults with a history of sexual victimization at the daily level. The current study addresses this important gap by leveraging an intensive longitudinal design and data analysis to explore bidirectional daily relations between religious coping and depression symptoms in a community sample of adults with a history of sexual victimization. Participants were 84 individuals with a history of sexual assault who self-identified as religious (M age = 37.43, 67.5% women, 83.1% white). Cross-lagged models showed that prior-day religious coping positively predicted next-day depression symptoms, whereas prior-day depression did not predict next-day religious coping. Findings underscore the potential utility of religious coping in the detection and treatment of depression in this population.

Decades of research now support the positive relationship of religion/spirituality (R/S) with physical health, mental health, morbidity, and mortality. While lifestyle medicine (LM) practitioners often recognize R/S as important, they can face common challenges of how to integrate R/S into their holistic, patient-centered care. To help, this article presents a faith-practice framework, as a starting point for considering incorporating R/S into LM practice-in light of common concerns and challenges, as a guide for patient-centered care through adjusting lifestyle prescriptions to accommodate individualized R/S beliefs and practices for improved health behavior and outcomes, and as an encouragement to stimulate openness for positive, thoughtful discussion into the future of R/S in LM practice and research.

There is limited research on the factors that impact mental distress among Korean American (KA) church leaders even though their unique social situation can create many barriers to seeking mental health assistance. This study compared factors impacting mental distress and help-seeking behaviors between KA church leaders (CLs) and church members (CMs) in the greater Los Angeles area. The respondents (N = 243) were mostly female, married, educated, first-generation immigrants with a mean age of 47.9 years (SD = 19.7). The Hopkins Symptoms Checklist 10 was used to measure anxiety and depression. Hierarchal linear regressions showed that health status exerted the strongest effect on both anxiety and depression among CLs and CMs. Beyond health status, education (only for depression), informal resource use, and resiliency impacted mental distress scores for CLs. Only resiliency and religious coping predicted depression scores among CMs. To effectively reach this population, community-based organizations and behavioral health specialists should consider collaborating with churches to promote and provide essential mental health support. Our findings also highlight that the needs of church leaders (CLs) and church members (CMs) differ, which should guide the development of culturally tailored interventions that build on the resilience of both groups.

There is limited literature examining the longitudinal stability of depressive symptoms for individuals with asthma, or how religiosity/spirituality relates to depressive symptoms across time. The present study aimed to identify the stability of and the longitudinal associations between depressive symptoms and R/S across multiple developmental periods for adolesents with asthma (N = 998) within the United States. Depressive symptoms (βrange 0.33 - 0.60) and R/S (βrange 0.26 - 0.73) were stable across time, with some variability. A cross-lagged association demonstrated that use of R/S in young adulthood (Wave 3) was associated with decreased depressive symptoms in adulthood (β = -0.17, p < .001, CI - 0.25 - - 0.09, SE = 0.04). Use of R/S in adolescence (Wave 2) was predictive of increased depression in adulthood (β = 0.13, p < .001, CI 0.05 - 0.20, SE = 0.04). Results demonstrated differential relations between R/S and depressive symptoms across development, and highlight the potential importance of integrating conversations focused on R/S within healthcare settings, especially as R/S during young adulthood may buffer against or reduce depressive symptoms in adulthood.

Religiosity is an important factor in the lives of many African Americans, who suffer a greater health burden than their White counterparts. In this study, we examined associations between dimensions of religiosity with health behaviors and depressive symptoms in a sample of African American adults in the United States. Participants (N = 2086) completed five measures of religiosity (religious involvement, positive and negative religious coping, scriptural influence, belief in illness as punishment for sin) and measures of several health behaviors, cancer screening behaviors, and depressive symptoms. Using cluster analysis to examine the deep structure of religiosity, three clusters emerged: Positive Religious, Negative Religious, and Low Religious. In general, the Positive Religious group engaged in more healthy behaviors (e.g., fruit and vegetable consumption, fecal occult blood test) and fewer risky health behaviors (e.g., smoke and consume alcohol), and reported fewer depressive symptoms than did the Negative Religious and/or Low Religious groups. Theoretical implications and implications for interventions by clergy and mental health professionals are discussed.

While previous research indicates that negative religious coping relates with distress, it is unclear if this represents generalized spiritual struggles or a specific vulnerability activated by negative events. Moreover, past research treats coping as a stable phenomenon, although it likely fluctuates. This research simultaneously tested both models longitudinally and examined the relationship between coping and distress.

The current study is a secondary analysis of longitudinal data collected online over 3 years from 397 participants. Life events, negative religious coping, and depressive symptoms were assessed on six occasions, and linear mixed-effect models were used to analyze data.

Negative religious coping was largely stable with increases at times of stress. Participants with higher mean negative coping reported more depressive symptoms regardless of life circumstances (i.e., main effect), likely reflecting generalized spiritual struggles. In addition, those with higher mean coping or with particularly high levels at a given time reported even higher levels of symptoms when they experienced more negative life events (i.e., moderation effect).

Results suggest that previous research merges two distinct phenomena-spiritual struggles and negative coping. This has important theoretical and research implications and suggests that integrating spirituality and religion into treatment can be warranted.

This investigation aimed to explore a theoretical model that examines the relationship between patterns of insecure attachment to God (i.e., anxious, avoidant), God-focused religious coping (i.e., divine struggles, positive religious coping), and mental health and well-being (i.e., happiness, depressive symptoms). The study's participants were 340 Israeli Jewish and Muslim individuals who completed electronic self-report questionnaires to assess the main variables of the study. The theoretical model was tested using Structural Equation Modeling. The analysis' findings indicated that there were no direct links between both patterns of insecure attachment to God and both happiness and depressive symptoms. Additionally, both anxious and avoidant attachment to God were found to be positively associated with divine struggles, and the latter mediated the relationship between both anxious and avoidant attachment to God and depressive symptoms. Furthermore, there were no significant associations between positive religious coping and any of the other variables in the study. Moreover, a comparative analysis revealed that the pattern of associations between the variables in the study was not dependent on gender or religious affiliation. Theoretical and practical implications of the findings are discussed.

This study investigated whether race and sex moderated the relations of religious coping to telomere length (TL), a biomarker of cellular aging implicated in race-related health disparities.

Participant data were drawn from the Healthy Aging in Neighborhoods of Diversity across the Life Span (HANDLS) study, which included 252 socioeconomically diverse African American and White men and women aged (30-64 years old). Cross-sectional multivariable regression analyses examined interactive associations of religious coping, race, and sex to TL, adjusting for other sociodemographic characteristics.

Religious coping was unrelated to TL in this sample (p's > .05). There were no notable race or sex differences. Post hoc exploratory analyses similarly found that neither secular social support coping use nor substance use coping was associated with TL.

There was no evidence to support that religious coping use provided protective effects to TL in this sample of African American and White women and men. Nevertheless, future studies should use more comprehensive assessments of religious coping and intersectional identities to provide an in-depth examination of religiosity/spirituality as a potential culturally salient protective factor in cellular aging among African Americans in the context of specific chronic stressors such as discrimination.

Racial disparities in advance care planning (ACP) have been consistently identified in the literature. Few interventions have been designed to address the disparities identified.

To assess the feasibility, acceptability, and preliminary efficacy of a culturally sensitive, pilot ACP intervention for African American patients diagnosed with cancer in a safety net healthcare system.

Eligible patients with stage II, III, or IV breast, lung, colorectal, or prostate cancer were identified from the electronic health record, recruited, and randomized to the intervention group or usual care control group. Intervention participants met with an African American lay health advisor who assisted them in watching a video that addressed completion of ACP and facilitated ACP discussion. Descriptive analyses were conducted to examine baseline sociodemographic and clinical characteristics, cancer health literacy, and religious coping among participants. Logistic regression analyses were conducted to evaluate predictors of positive change in stage of intent to discuss ACP at 1, 3, and 6-months post intervention.

Seventy-six participants were recruited and randomized (38 intervention, 38 controls). The mean age for participants was 58.8 years (SD 10.8), 62.5% were female, and 90.2% had stage III or IV disease. The intervention proved feasible with 89.5% completion. Intervention participants were more likely to have a positive change in stage of intent to discuss a living will or advance directive than usual care controls at one-month (AOR: 4.57, 95%CI: 1.11, 18.82) and 3-months (AOR: 5.38, 95%CI: 1.05, 27.68) post-intervention. The majority (94.1%) of intervention participants would recommend the intervention to a friend or family member.

This culturally sensitive ACP program proved to be feasible, acceptable to participants, and showed some promise in promoting discussion about ACP among participants and members of their healthcare team.

Turning toward religion to make sense of and cope with challenging circumstances is an area of interest for many recent researchers working on wellbeing and mental health. The present study extends this interest by assessing whether psychological capital explains the association between religious coping and mental wellbeing in Pakistani engineers. Psychological capital was assessed from four factors, namely optimism, resilience, hope, and self-efficacy. A sample of 501 Muslim engineers from Pakistan (M age = 33.41, SD = 6.37 years) was assessed on measures of religious coping, psychological capital, and mental wellbeing. Results from correlation and a multimediation model showed that positive religious coping was positively predictive of mental wellbeing and psychological capital; however, negative religious coping remained insignificant for mental wellbeing. Further analysis showed that of four psychological capital factors, only self-efficacy explained the positive association between positive religious coping and mental wellbeing. Implications of the findings along with future directions have been discussed.

This study explicates an Islamic approach to palliative care based on the results of a needs analysis regarding the development of an Islamic psychospiritual manual of palliative care alongside related elements. This article represents the first phase of a three-phase study using the design and development research (DDR) approach developed by Richey and Klein to study for design and development of manual either needed or otherwise. This project is a quantitative study that uses purposive sampling through a questionnaire instrument to investigate 210 participants from the general population in Malaysia that have experience in taking care of terminally ill patients. The findings of the study indicated that the majority of participants agreed with the development of an Islamic psychospiritual manual with mean values (x̅) of 4.57 and 4.66. Concurrently, the findings showed that the hierarchy of emphasis in terms of the elements to be included in the manual starts with emotional support, which exhibited the highest mean rate (x̅), followed by faith in God, spiritual and religious support, self and physical management, trauma management and social support. The correlations indicated that all the elements to be included in the manual were significant.

The burden of care after a stroke is gaining recognition as a significant healthcare issue. Factors like religion and spirituality, encompassing religious coping and spiritual health, prove to be influential in anticipating the challenges faced by caregivers. The present study aimed to determine the relationship between care burden, spiritual health, and religious coping among caregivers of stroke patients.

This cross-sectional research was conducted with the participation of 129 caregivers of stroke patients. The data was collected using the Ellison and Paloutzian spiritual well-being instruments, Pargament Religious Coping (RCOPE) brief version, and the Zarit burden interview (ZBI). Through a census, participants were recruited for the investigation. Data were analyzed using descriptive and inferential statistics (multivariate linear regression analysis).

The study results indicate a strong and statistically significant relationship between the burden of caring and spiritual health (p < 0.001, β = 0.33). Furthermore, specific variables were identified as indicators of an increased burden of care, including positive religious coping (p = 0.04, β = 0.63), the familial relationship between the caregiver and patient, specifically as a child (p = 0.001, β = 29.26), and a sister (p < 0.001, β = 35.93).

It is advisable to consider adopting and implementing appropriate support measures for coping strategies rooted in religion and spirituality. So, it is recommended to enhance the provision of comprehensive support, including psychological and religious interventions. This can be achieved through the collaborative efforts of support groups comprising psychiatric nurses, psychiatrists, psychologists, and religious experts.

Religion has been shown to have a positive impact for developing adolescents; however, the processes underlying this relation are not well known. In his almighty prosocial theory, Anazonwu (Conceptualizing and testing almighty prosociality theory for a more peaceful world, SCOA Heritage Nigeria, 2017) proposed that the activation of learnt prosocial moral reasoning through religion enabled performance of prosocial peace behavior that will benefit society. Thus, religion coping enhances the development of prosocial reasoning which in turn propagate prosocial acts while reducing delinquent behaviors. Similarly, developmental system theory (Lerner, Developmental science, developmental systems, and contemporary theories of human development, John Wiley & Sons, 2006) assumed that in every individual three mechanisms: plasticity (potential to change), context (environment), and developmental regulation (learnable principles) interact to describe the direction of the transactions between individuals and their various embedded sociocultural context of development which will also determine other developmental outcomes. Based on these two theoretical assumptions, the present study examined whether prosocial moral reasoning (developmental regulation) was the mechanism in the negative correlation between religious coping (plasticity) and delinquent behaviors (outcome), and if religious affiliation(context) (Christianity and Islam) moderated these paths. We hypothesized that the link from prosocial moral reasoning to lower delinquent behaviors would be stronger for Muslim compared with Christian youth. These questions were tested among Nigerian adolescence, an important sample because of high interreligious and interethnic tension among youth in the country. 298 adolescents (Mean age = 15.03 years, SD = 1.76; male = 176, female = 122; 46.3% Muslim, 53.7% Christian) were sampled using questionnaires in senior secondary schools in Nigeria. Moderated mediation result shows that greater religious coping was linked with higher prosocial moral reasoning, which in turn predicted fewer delinquent behaviors. Religious coping interacted with religion affiliation to influence delinquent behavior; there was a stronger link between these two constructs for Muslim compared to Christian youth. Thus, interventions aiming to reduce youth delinquent behaviors should consider promoting prosocial moral reasoning, particularly among the various religions (i.e., Christian/Muslim) communities.

This paper examined gender (N = 1406;77.7% women) patterns of religious coping and psychological impact following the devastating 2023 Syrian earthquakes. Measures in this nation-wide convenience sample study included positive religious coping (PRC) and negative religious coping (NRC) using the Brief Religious Coping Scale (RCOPE), and probable PTSD, depression, and anxiety, using the PCL-5, PHQ-9, and GAD-7, respectively. Women reported higher endorsement of PRC items while men higher endorsement of NRC items. Within the women only sample, lower education and lower income, education and younger age predicted PRC and NRC, respectively. NRC was strongly positively associated with PTSD, depression and anxiety; while, PRC was positively associated only with PTSD. These vulnerable women require targeted support to adopt more adaptive religious coping strategies.

Purpose: The current study aimed to examine the role of the dominant spiritual and religious coping modality on health-related variables and determinants, including stress overload, mindfulness, and impulsivity, among nursing students. Methods: A cross-sectional design was used to achieve the study goal. The authors recruited 1199 nursing students. The results showed that the mean for positive spiritual and religious coping was higher compared to negative spiritual and religious coping. Results: In the current study, 73.3% of nursing students predominantly used positive spiritual and religious coping compared to 17.6% in the neutral group and 9.1% in the negative spiritual and religious coping group. Positive spiritual and religious coping was positively correlated with mindfulness and stress overload and negatively correlated with impulsivity. According to the ANOVA results, students with positive spiritual and religious coping tended to have a significantly higher stress overload, higher mindfulness, and lower impulsivity compared to the neutral and negative spiritual and coping groups. Negative spiritual and religious coping group significantly differed from the neutral groups only in terms of impulsivity. Conclusion: The current study's findings help nursing students by determining dominant spiritual and religious coping modalities and provide valuable information in directing counseling efforts. Results and implications were discussed.

Research has found that psychedelic use is associated with positive behavioral changes, however research has yet to explore the relationship between socio-cultural conditions on this relationship. This paper intends to fill this gap by testing the effects of religious participation and beliefs on the relationship between psychedelic use and behaviors. This study examines the relationship between Lifetime Classic Psychedelic Use (LCPU), different aspects of religion (such as salience and attendance), and the likelihood of committing a violent assault. The analysis uses pooled data from the National Survey of Drug Use and Health (NSDUH) from 2015 to 2019, with a sample size of 282,768. Binary logistic regression models conducted in Stata 17 reveal that LCPU and religion (salience and influence) are independently associated with reduced violence. Additionally, two-way interactions indicate that the association between risky behavior and violence is smaller among individuals with high levels of religious salience. Furthermore, a three-way interaction suggests that the association between risky behavior and violence is smaller for those who have used psychedelics, with the largest effect observed among individuals with high religious salience. These results show that religious factors can influence the relationship between psychedelic use and behaviors, with both attendance and salience operating simultaneously.

Adults suffering from chronic illnesses are more likely to look to God for support (positive religious coping; PRC) than to fight against God (negative religious coping; NRC). What about when cancer occurs during adolescence-a period of questioning the worldview and values, and at the same time searching for the sacred? Our study aimed to establish the relationships between PRC, NRC, and mental adjustment to cancer among youth and determine support's role in these relationships. The study was conducted in Poland and included 88 adolescent cancer patients who completed the Brief RCOPE and the Mini-MAC. Additionally, general well-being and support were assessed. We found that PRC was positively related to constructive adjustment style (CAS), whereas NCR was related to destructive adjustment style (DAS). Adolescents with cancer were higher in PRC than in NRC and were higher in CAS than in DAS. In young women, CAS was higher than in men. Finally, at a level of received support rated as very high, PRC promoted fighting spirit and well-being.

Alcohol and illicit drug use are prevalent among homeless people. Religiosity and spirituality (RS) have been widely associated with lower consumption of substances. However, evidence of this relationship among homeless people is still scarce.

To evaluate the associations between RS and alcohol and illicit drug consumption among homeless people in a large Brazilian urban center.

This cross-sectional study was carried out in São Paulo city, Brazil. Aspects such as spirituality (FACIT-Sp12), religiosity (DUREL), spiritual-religious coping (Brief-RCOPE), and self-report questions concerning the current substance use (alcohol and illicit substances) were evaluated. Adjusted logistic regression models were used to assess the impact of RS beliefs on alcohol and illicit drug consumption.

A total of 456 homeless people were included, of an average age of 44.5 (SD = 12.6) years. More than half of the participants consumed alcohol (55.7%) weekly and 34.2% used illicit drugs weekly. Adjusted logistic regression models identified that aspects of RS were associated with lower likelihood factors for alcohol and illicit drug use; conversely, negative spiritual religious coping (SRC) strategies were associated with a higher likelihood to use both.

The prevalence of alcohol and illicit drug use among participants was high. RS and positive SRC were important protective factors for lower consumption of these substances. Conversely, negative SRC strategies were associated with risk factors.

In the first wave of the COVID-19 pandemic, the rapid transmission of a novel virus and the unprecedented disease-mitigation measures have elicited considerable stress in many countries worldwide. Coping with pandemic stress may be differentially related to psychological symptoms across countries characterised by distinct cultural values. This study aimed to: (a) synthesise the literature by investigating the associations between some major types of coping style and psychological symptoms, and (b) investigate the moderating effects of culture on these associations. We performed a three-level random-effects meta-analysis, which included 151 independent samples from 44 countries across eight world regions (n = 137,088, 66% women, Mage = 36.08). For both problem-focused and avoidant coping styles, their hypothesised associations with psychological symptoms were robust across the countries (anxiety: rs = -.11 and .31; depression: rs = -.19 and .33; ps < .0001). For both emotion-focused and social support seeking styles, their associations with psychological symptoms were moderated by two Hofstede's cultural dimensions: uncertainty avoidance (intolerance of ambiguity) and masculinity (concern for achievement and success). The hypothesised negative coping style-symptom associations were found only in the countries with lower levels of uncertainty avoidance or masculinity, but opposite patterns of findings were found in those with higher levels of either of these two cultural dimensions.

This study aimed to evaluate the evidence of validity and accuracy for the Mindful Self-Care Scale-Brief (B-MSCS) in Brazil among family caregivers of people with cancer.

This was a cross-sectional study with a sample of 203 family caregivers of people with cancer. The instruments used in this study were the following: B-MSCS, Brief Resilience Scale, and Brief Scale for Spiritual/Religious Coping. Exploratory factor analysis was carried out using the principal axis factoring method and direct oblimin oblique rotation, and confirmatory factor analysis using the robust weighted least squares means and variance adjusted estimation method and GEOMIM oblique rotation. The internal consistency of the latent factors was measured using Cronbach's alpha coefficients.

The 6-factor model showed good fit to the data, with satisfactory reliability indices and adequate representation of the scale's internal structure. The results that can support arguments in favor of validity evidence based on internal structure for the B-MSCS-Brazilian version (BR) relate to a 19-item version which, grouped into 6 latent factors, explained 46.47% of the variance. The factor solution reproduced 79.2% of the theoretically expected structure and 5 items were excluded. The Cronbach's alpha coefficient of the factors in the B-MSCS-BR ranged from 0.58 to 0.84. Positive religious/spiritual coping had a direct association with the B-MSCS-BR factors, with the exception of the Physical Care factor (r = 0.033, p = 0.635). Negative spiritual/religious coping was inversely associated with the Mindful Relaxation (r = -0.160, p = 0.023), Supportive Relationships (r = -0.142, p = 0.043), and Mindful Awareness factors (r = -0.140, p = 0.045). There were no associations between the B-MSCS-BR factors and resilience.

The findings reveal that the B-MSCS (19-item) is a valid, reliable, and culturally-appropriate instrument to examine the practice of mindful self-care by family caregivers of people with cancer in Brazil.

Exposure to discrimination has been linked to lower HIV antiretroviral therapy (ART) adherence and poor HIV care outcomes among Black Americans. Coping has been shown to mitigate the harmful effects of discrimination on health behaviors, but the use of cultural relevant Africultural coping strategies is understudied as a moderator of the association between intersectional discrimination and ART adherence among Black Americans. We used adjusted logistic regression to test whether Africultural coping strategies (cognitive/emotional debriefing; collective; spiritual-centered; ritual-centered) moderated associations between multiple forms of discrimination (HIV, sexual orientation, race) and good ART adherence (minimum of 75% or 85% of prescribed doses taken, as measured by electronic monitoring in separate analyses) among 92 sexual minority Black Americans living with HIV. Mean adherence was 66.5% in month 8 after baseline (36% ≥ 85% adherence; 49% ≥ 75% adherence). Ritual-centered coping moderated the relationship between each of the three types of discrimination at baseline and good ART adherence in month 8 (regardless of the minimum threshold for good adherence); when use of ritual coping was low, the association between discrimination and adherence was statistically significant. The other three coping scales each moderated the association between racial discrimination and good ART adherence (defined by the 75% threshold); cognitive/emotional debriefing was also a moderator for both HIV- and race-related discrimination at the 85% adherence threshold. These findings support the benefits of Africultural coping, particularly ritual-centered coping, to help sexual minority Black Americans manage stressors associated with discrimination and to adhere well to ART.