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1
Derks, Frans, and Jan M. Van Der Lans. "Die ‚Religious Life Inventory’: Probleme bei der Modifikation zur Erweiterung des Anwendungsbereichs." Archive for the Psychology of Religion 18, no. 1 (January 1988): 267–79. http://dx.doi.org/10.1163/157361288x00153.
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Poling, Tommy H., and Janie Johnson. "Religious Sentiment in Church Affiliates and Nonaffiliates." Psychological Reports 70, no. 2 (April 1992): 466. http://dx.doi.org/10.2466/pr0.1992.70.2.466.
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The Religious Life Inventory was administered to 454 college students, members of one of three religious denominations (Catholic, Methodist, Baptist) or a member of no church (nonaffiliate). An evaluation of the four groups on 3 scales showed nonaffiliates scored less external in religious sentiment than affiliates, Baptists scored higher on internal religious sentiment than nonaffiliates, and no differences among groups were found for interactional religious sentiment.
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Láng, András. "Impact of attachment to God and religious coping on life satisfaction." Orvosi Hetilap 154, no. 46 (November 2013): 1843–47. http://dx.doi.org/10.1556/oh.2013.29751.
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Introduction: Effects of religiosity on satisfaction with life, mental and physical health are highly favored topics of psychology. At the same time, less attention has been directed to how individual differences in religiosity affect believers’ satisfaction with life. Aim: The aim of this study was to investigate the relationship between attachment to God, religious coping and satisfaction with life. Method: A group of Roman Catholics (n = 94; 49 women and 45 men; age, 30.8±6.2 years) filled in our the survey package. The survey package contained the following measures: Attachment to God Inventory, Brief Religious Coping Scale, and Satisfaction with Life Scale. Results: Negative religious coping and anxious attachment to God predicted lower satisfaction with life, even if demographic variables were controlled for. Conclusions: These results indicate that negative image of God is an important predictor of low satisfaction with life, which in turn can have negative impact on believers’ mental and physical health. Orv. Hetil., 154(46), 1843–1847.
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Jamal, Yousaf. "Life Satisfaction and Religiosity among College Teachers." Journal of Education and Vocational Research 5, no. 4 (December 30, 2014): 186–90. http://dx.doi.org/10.22610/jevr.v5i4.167.
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The present study aimed to explore the relationship between life satisfaction and religiosity among college teachers. Life satisfaction refers to cognitive and affective assessments of life. Religiosity refers to behavior, emotions, and thoughts which are derivative from beliefs about the sacred, associated with a particular religious ritual. A sample of 100 males and females college teachers was selected in a crosssectional survey research design. Muslim Religiosity Personality Inventory (MRPI) by Krauss (2011) and Satisfaction with Life Scale (SWLS) by Diener (1985) were used to measure the religiosity and life satisfaction respectively. Permissions to use the scales have already obtained from authors. Data were collected from a convenient sample of 100 college teachers from district Gujrat. Statistical Package for Social Sciences (SPSS) 20.0 version was used for statistical analyses. Findings of Pearson Product Moment Correlations revealed that life satisfaction is positively associated with religious rituals and maumalats at (p< .001 and p< .01 respectively). Multiple Hierarchal Regression Analysis showed that religious rituals and maumalats predict 29% variance on life satisfaction. The research has implementation that religiosity can play a vital role in life satisfaction of male and female college teachers.
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DeCaporale-Ryan, Lauren N., Ann M. Steffen, Samuel J. Marwit, and Thomas M. Meuser. "Extension of the Enright Forgiveness Inventory to Middle‐Aged and Older Wives." Journal of Religion, Spirituality & Aging 25, no. 4 (October 2013): 344–57. http://dx.doi.org/10.1080/15528030.2013.789462.
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Snow, Thomas S., and William C. Compton. "Marital Satisfaction and Communication in Fundamentalist Protestant Marriages." Psychological Reports 78, no. 3 (June 1996): 979–85. http://dx.doi.org/10.2466/pr0.1996.78.3.979.
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Marital satisfaction and communication patterns were studied in homogamous fundamentalist Protestant couples, i.e., both partners have the same religious affiliation, heterogamous fundamentalist couples, i.e., each partner has a different religious affiliation, and couples who were not fundamentalist Protestant. A total of 78 couples completed the Dyadic Adjustment Scale and the Marital Communication Inventory. Analyses indicated that importance of religion in a person's life rather than religious affiliation was a predictor of both satisfaction and communication patterns. Implications for further research were discussed.
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Hills, Peter, Leslie J. Francis, and Mandy Robbins. "The development of the Revised Religious Life Inventory (RLI-R) by exploratory and confirmatory factor analysis." Personality and Individual Differences 38, no. 6 (April 2005): 1389–99. http://dx.doi.org/10.1016/j.paid.2004.09.006.
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Abarghouei, Mehdi, Mohammad Hossein Sorbi, Mohammad Reza Abarghouei, and Reza Bidaki. "The Relationship between Religious Coping Strategies and Happiness with Meaning in Life in Blind People." Global Journal of Health Science 9, no. 1 (May 18, 2016): 130. http://dx.doi.org/10.5539/gjhs.v9n1p130.
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The aim of this study was studying the relationship between religious coping strategies and happiness with meaning in life in blind people in Iran in 2015. This research was a Correlation study with sample size of 103 blind people (17 to 55 years) of Yazd in Iran, selected by convenience sampling method. Data were gathered by Islamic Coping Strategies Scale (ICSS), Oxford Happiness Inventory (OHI) and Meaning in Life Questionnaire (MLQ). SPSS-16 was used for analyzing data. Correlation coefficient results showed a positive significant correlation between religious coping strategies (Cognitive, Behavioral and Emotional) and happiness with meaning in life, also there was a positive significant correlation between religious coping strategies and happiness (p < 0.01). T-test showed that there was no significant difference between religious coping strategies, happiness and meaning in life in male and female blind people (p > 0.05). Stepwise regression showed that happiness, emotional, cognitive and behavioral subscales were respectively the strongest predictors for meaning in life. It can be concluded that religious and spirituality among blind people help them faced life's challenges more logically. This factor has an important role on increasing the levels of happiness and meaning in life.
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Sustiawati, Ni Luh, and I. Ketut Sariada. "Inventory And Documentation For Bebali Mask Dance." Lekesan: Interdisciplinary Journal of Asia Pacific Arts 3, no. 1 (August 26, 2020): 25–30. http://dx.doi.org/10.31091/lekesan.v3i1.1100.
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The objective of this research is to describe the kinds and the function of Bebali mask dances in each regency or municipality in Bali province and the perception of the public about them. This research was conducted in 9 districts / cities in Bali, namely Jembrana, Buleleng, Tabanan, Badung, Denpasar, Gianyar, Klungkung, Bangli and Karangasem, each represented by the two villages that develop the Bebali Mask dance. This research intended to expose a phenomenon, therefore it applies the phenomenological qualitative approach. It was chosen due to the consideration that this research is focused upon action or activity by one or more people related to the making of inventory and documenting the Bebali mask dance in Bali province, by classifying the kinds and functions of Bebali mask dances and by uncovering the perception of the public concerning the Bebali mask dance in the regencies/municipalities in Bali. The result shows that almost all instances of Bebali mask dance, especially the Pajegan variety, is connected with religious rituals, such as the Dewa Yadnya, Resi Yadnya, Pitra Yadnya, Manusa Yadnya, and Bhuta Yadnya. The Bebali mask dance in the province of Bali symbolizes the cycle of human life which can be described as a circle where life rotates naturally. The mask dance contains an ideal of how to live a life, that is to strike a balance between the adoration of the Divine and compassion and duty to fellow men and love of nature, which in Hindu philosophy is called “Tri Hita Karana”.
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Francis, Leslie J., and Giuseppe Crea. "Psychological Predictors of Professional Burnout among Priests, Religious Brothers, and Religious Sisters in Italy: The Dark Triad versus the Bright Trinity?" Pastoral Psychology 70, no. 4 (June 12, 2021): 399–418. http://dx.doi.org/10.1007/s11089-021-00951-8.
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AbstractDrawing on data provided by 287 Catholic priests, religious brothers, and religious sisters from different parts of Italy (130 men and 157 women), this study explored the effect of three dark psychological variables and three bright psychological variables on levels of professional burnout as assessed by the two scales of the Francis Burnout Inventory (emotional exhaustion and satisfaction in ministry). The three dark psychological variables assessed by the Short Dark Triad were Machiavellianism, subclinical narcissism, and subclinical psychopathy. The three bright psychological variables were purpose in life, emotional intelligence, and religious faith. After controlling for personal factors (age and sex) and personality factors (extraversion and emotionality), the data demonstrated that the three bright psychological factors (purpose in life, emotional intelligence, and religious faith) served as independent and cumulative predictors of higher levels of satisfaction in ministry and that the three dark psychological factors had no effect on satisfaction in ministry. Two of the three dark psychological factors (Machiavellianism, and subclinical psychopathy) served as independent and cumulative predictors of higher levels of emotional exhaustion in ministry, and purpose in life served as a predictor of lower levels of emotional exhaustion in ministry.
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Laher, S. "The Relationship between Religious Orientation and Pressure in Psychology I Students at the University of the Witwatersrand." South African Journal of Psychology 37, no. 3 (August 2007): 530–51. http://dx.doi.org/10.1177/008124630703700310.
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This study considers the relationship between religious orientation and pressure in 494 first-year Psychology students at the University of the Witwatersrand, South Africa. Religious orientation is defined according to Allport's concepts of intrinsic and extrinsic religious orientation and was measured using the Allport-Ross Religious Orientation Scale-Revised. Pressure is a concept used by Weiten to define the everyday life stress experienced by individuals and was measured in this study using Weiten's Pressure Inventory. The influence of religious affiliation on religious orientation and pressure was also explored. Results revealed few significant differences between intrinsic and extrinsic religious orientation and the types of pressure experienced. Religious affiliation significantly affected religious orientation but had no influence on pressure. These results are discussed in relation to the literature on religion and mental health and well-being.
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Ghahari, Shahrbanoo, Rahele Fallah, Jafar Bolhari, Mahdi Mousavi, and Mohammad Esmaeel Akbari. "Effect of Cognitive-Behavioral Therapy and Spiritual-Religious Intervention on Improving Coping Responses and Quality of Life Among Women Surviving from Breast Cancer." European Psychiatry 41, S1 (April 2017): s775. http://dx.doi.org/10.1016/j.eurpsy.2017.01.1467.
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Objective.The present study aims to evaluate the effectiveness of cognitive behavioral therapy (CBT) and spiritual-religious intervention in improvement coping responses and quality of life among women surviving from breast cancer.Methods.This was a semi-experimental study. Forty-five breast cancer survivor referred to cancer research center at Shahid Beheshti university of medical Sciences in Tehran, assigned in 3 groups randomly (CBT group, spiritual-religious group and control group). The interventions were eight sessions cognitive-behavioral therapy and spiritual-religious intervention. The participants were evaluated through quality of life questionnaire published by european organization for research and treatment of cancer (QLQ-30C-ver3) and coping responses inventory (CRI). The data were analyzed using covariance.Finding.Although both intervention groups improved in coping and quality of life, it was not statistically significant(P < 0.08).Conclusion.Although both intervention groups improved in coping and quality of life but there is no differences between two groups.Disclosure of interestThe authors have not supplied their declaration of competing interest.
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Powers, David V., Robert J. Cramer, and Joshua M. Grubka. "Spirituality, Life Stress, and Affective Well-Being." Journal of Psychology and Theology 35, no. 3 (September 2007): 235–43. http://dx.doi.org/10.1177/009164710703500306.
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Recent research has explored many aspects of affective well-being, including depressive symptoms, positive and negative affect. The present study sought to contribute to this line of inquiry by investigating the role of life stress, spiritual life integration (SLI), and social justice commitment (SJC) in predicting affective well-being. Participants were 136 undergraduate students with a mean age of 18.82 (SD = 1.07), and age range of 17–22. Participants completed a questionnaire packet including the Undergraduate Stress Questionnaire (USQ), Beck Depression Inventory (BDI), Positive and Negative Affect Scale (PANAS), and Spiritual Involvement Scale which includes SLI and SJC subscales. In line with previous findings, life stress significantly predicted negative affect and depressive symptoms in hierarchical regression analyses. Contrary to previous research, SLI did not predict any aspect of affective well-being. Finally, SJC significantly predicted positive affect, negative affect, and depressive symptoms. Interpretations, implications, limitations, and future research are discussed.
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Weaver, Andrew J., Jack W. Berry, and Stephen M. Pittel. "Ego Development in Fundamentalist and Nonfundamentalist Protestants." Journal of Psychology and Theology 22, no. 3 (September 1994): 215–25. http://dx.doi.org/10.1177/009164719402200307.
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This study was designed to investigate the comparative ego development, religious orientation, and doctrinal beliefs of three Protestant groups: life-long fundamentalists (n=25), fundamentalist converts (n=25), and nonfundamentalist converts (n=25). Subjects from the Southern Baptist Church (fundamentalists) and United Methodist Church (nonfundamentalists) were used. Three instruments were employed: the Wiggins Content Scale of Religious Fundamentalism from the Minnesota Multiphasic Personality Inventory, Loevinger's Washington University Sentence Completion Test of Ego Development, and Allport's Religious Orientation Scale. The fundamentalist and nonfundamentalist groups were doctrinally different; however, the groups did not differ in levels of ego development. The two fundamentalist groups scored higher on Allport's measure of intrinsic religious orientation. Methodological suggestions were made for future research of fundamentalists.
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Trups-Kalne, Ingrīda, Viktorija Perepjolkina, and Inese Lietaviete. "NEUROTICISM AND NEGATIVE RELIGIOUS COPING: THE MEDIATING AND MODERATING ROLES OF RELIGIOSITY AND THE IMAGE OF GOD." SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 7 (May 28, 2021): 189–204. http://dx.doi.org/10.17770/sie2021vol7.6401.
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Several studies have found correlations between neuroticism as one of personality traits and used negative religious coping strategies in difficult life situations, which in turn has a negative impact on physical and mental health outcomes. Therefore, it is important to explore the explanatory factors for the association between neuroticism and negative religious coping. This study aims at investigating whether there is a mediator effect of the image of God and a moderator effect of religiosity on the relation between neuroticism and the use of negative religious coping strategies. The group of respondents consisted of 336 Latvian-speaking Roman Catholic adults aged 18 to 86 (M = 44.42; SD = 12.90, 74.9 % women). The data was collected by an online survey with the following instruments: the Brief RCOPE, the God Image Scale, the Latvian Personality Inventory LPAv-3, the Centrality of Religiosity Scale CRS-5 and the Socio-demographic Inventory. The results of this study revealed that the image of God has a partial mediating effect on the relation between neuroticism and negative religious coping. The study also indicated that religiosity is a moderator in relationship between neuroticism and negative religious coping – the higher the degree of religiosity the closer the relation between neuroticism and negative religious coping. The outcomes of the study can be used as basis for religious interventions in psychotherapy, as well as health-care consulting and pastoral counselling aimed at reducing the negative impact of negative religious coping on physical and psychological health.
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Aukst Margetić, B., M. Jakovljević, D. Ivanec, G. Tošić, B. Margetić, and Z. Furjan. "Religious coping in psychiatric patinets and their first-degree relatives." European Psychiatry 26, S2 (March 2011): 1700. http://dx.doi.org/10.1016/s0924-9338(11)73404-6.
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ObjectiveThe aim of the study was to examine the prevalence of religious coping among persons with schizophrenia, their first-degree relatives and control subjects and to gain a preliminary understanding of the relationship between religious coping, symptom severity, QOL, level of functioning, internalized stigma and depression. We also examine associations between psychopathology and religiosity in the group of patients.MethodsA total of 120 outpatinets with diagnosis of schizophrenia, 120 their first-degree relatives who also were key caregivers, and 120 control subjects completed a survey consisting of the Religious Coping Index, Quality of Life Enjoyment and Satisfaction Questionnaire-Short Form, Beck Depression Inventory, Internalized Stigma of Mental Illness scale, Positive and Negative Symptom Scale and Global Assessment of Functioning scale.ResultsThe results showed that patients and their relatives were more religious than controls but patients went to church less. Positive religious coping was not associated with illness outcomes, but negative religious coping was associated with worse quality of life, more depression, worse functioning and more internalized stigma. Higher religiosity was associated with higher values of altogether PANSS and positive and general subscales.ConclusionsOur results suggest that religious activities and beliefs are particularly important for the persons with schizophrenia and their caring relatives. Negative religious coping is associated with worse illness outcomes.
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Szcześniak, Małgorzata, Blanka Sopińska, and Zdzisław Kroplewski. "Big Five Personality Traits and Life Satisfaction: The Mediating Role of Religiosity." Religions 10, no. 7 (July 17, 2019): 437. http://dx.doi.org/10.3390/rel10070437.
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Extensive empirical research conducted up till now has confirmed that personality represents one of the most significant predictors of life satisfaction. Still, no studies to date have empirically tested the path of influence from personality traits to religiosity and the effects of both on life satisfaction/positivity within the same model. In the current study, we aimed to verify whether the relationship between personality and satisfaction/positivity was mediated by religiousness, as it is considered motivational in nature. The sample consisted of 213 participants (72% women) aged between 18 and 75. The average age was approx. 32. We used the following tools: the NEO Five Factor Inventory, the Satisfaction with Life Scale, the Positivity Scale, the Personal Religiousness Scale, and the Intensity of Religious Attitude Scale. Our hypotheses (H1 and H2) found their confirmation to a large degree. In fact, life satisfaction positively correlated with extraversion, agreeableness, and conscientiousness. Moreover, life satisfaction negatively correlated with neuroticism. A similar pattern of results, even slightly stronger, was found in the case of positivity and personality traits. Contrary to our assumptions, neither life satisfaction nor positivity correlated with openness to experience. Extraversion and agreeableness correlated positively with religious attitude, personal religiousness and its four dimensions. Conscientiousness correlated positively only with faith, personal religiousness, and religious attitude. We also found negative and significant correlations between openness and all of the dimensions of personal religiousness. A lack of correlation was found between: (1) neuroticism and all of the dimensions of religiosity; (2) conscientiousness and religious practices, and religious self. Our research offers a contribution to the field by providing evidence that some personality traits predict life satisfaction/positivity because respondents display a personal religiousness/religious attitude.
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Pedersen, Darhl M., Richard N. Williams, and Kristoffer B. Kristensen. "The Relation of Spiritual Self-Identity to Religious Orientations and Attitudes." Journal of Psychology and Theology 28, no. 2 (June 2000): 138–48. http://dx.doi.org/10.1177/009164710002800206.
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Spiritual self-identity, one of four factors in the centrality model of self-identity (D. Pedersen, 1994), is seemingly related to religious orientation (i.e., religion as a means, end, or quest) and religious attitude (i.e., affect, cognitions, and conation associated with religion or religious activity). The relationships among these variables were explored with the Who Am I? scale, the Religious Life Inventory, and the Religious Attitude Questionnaire, respectively. Three hundred fifteen undergraduate students from four universities participated in the study. Those with high scores on spiritual self-identity scored significantly higher on the ends orientation and significantly lower on the means and quest orientations. They also manifested higher scores on the affect and conation scales regarding religious matters. Participants manifesting low spiritual self-identity exhibited an opposite pattern of scores. These findings suggest that spiritual self-identity is a salient feature of self-identification and contributes to the research literature on religiosity.
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Skowroński, Bartłomiej, and Elżbieta Talik. "Quality of Life and Its Correlates in People Serving Prison Sentences in Penitentiary Institutions." International Journal of Environmental Research and Public Health 18, no. 4 (February 9, 2021): 1655. http://dx.doi.org/10.3390/ijerph18041655.
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Background: The aim of the study was to analyze the determinants of prison inmates’ quality of life (QoL). Methods: 390 men imprisoned in penitentiary institutions were assessed. Data were collected by means of the Sense of Quality of Life Questionnaire (SQLQ), general self-efficacy scale (GSES), resilience assessment scale (RAS-25), social support scale (SSS), intensity of religious attitude scale (IRA), SPI/TPI, and COPE Inventory, measures that have high validity and reliability. All models were specified in a path analysis using Mplus version 8.2. Results: The positive correlates of QoL are: self-efficacy, social support, intensity of religious attitude, trait and state depression, resilience, and the following coping strategies, which are at the same time mediators between the variables mentioned above and QoL: behavioral disengagement, turning to religion, planning, and seeking social support for instrumental reasons. Conclusions: In penitentiary practice, attention should be devoted to depressive individuals, and support should be provided to them in the first place because depressiveness is the strongest negative correlate of important aspects of prisoners’ QoL. All the remaining significant factors, namely: self-efficacy, social support, intensity of religious attitude, and the following coping strategies: turning to religion, planning, and seeking social support for instrumental reasons, should be taken into account in rehabilitation programs.
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Aman, Jaffar, Jaffar Abbas, Mohammad Nurunnabi, and Shaher Bano. "The Relationship of Religiosity and Marital Satisfaction: The Role of Religious Commitment and Practices on Marital Satisfaction Among Pakistani Respondents." Behavioral Sciences 9, no. 3 (March 20, 2019): 30. http://dx.doi.org/10.3390/bs9030030.
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The sociology of religion focuses on an individual’s social and married life. This research performed the first focalized examination of the influence of spirituality and religiosity on the marital satisfaction of Pakistani Muslim couples and how religious commitment and religious practice strengthens the relationship of married couples. This study incorporates the Kansas Marital Satisfaction scale (KMSS), the Religious Commitment Inventory (RCI-10) and the Religious Practice scale to measure marital satisfaction. Survey questionnaires, including a survey invitation letter and an informed consent form, were sent to married couples residing in five urban areas of Pakistan. The sample consisted of 508 valid responses, 254 males and 254 females, exploring the respondent’s perception of their marital satisfaction. The data received were screened and tested through SPSS version 25. The first step of the data analysis was to examine the impact of religiosity variables (religious commitment, religious practice) on marital satisfaction. Findings indicated that religious commitment and religious practice are vital for a happy married life. The findings help explain the social dynamics of marital satisfaction in Pakistani culture. The results also indicated that religious commitment and religious practice strengthened and promoted marital satisfaction. This study is novel in the context of Pakistani culture and conclusions cannot be generalized to the whole population. Other religious factors may provide further research directions. The results of this study may help practitioners and decision-makers focusing on marital satisfaction issues.
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Büssing, Arndt, Anemone Hedtstück, Sat Bir S. Khalsa, Thomas Ostermann, and Peter Heusser. "Development of Specific Aspects of Spirituality during a 6-Month Intensive Yoga Practice." Evidence-Based Complementary and Alternative Medicine 2012 (2012): 1–7. http://dx.doi.org/10.1155/2012/981523.
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The majority of research on yoga focuses on its psychophysiological and therapeutic benefits, while the spiritual aspects are rarely addressed. Changes of specific aspects of spirituality were thus investigated among 160 individuals (91% women, mean age years; 57% Christians) starting a 2-year yoga teacher training. We used standardized questionnaires to measure aspects of spirituality (ASP), mindfulness (FMI—Freiburg Mindfulness Inventory), life satisfaction (BMLSS—Brief Multidimensional Life Satisfaction Scale), and positive mood (lightheartedness/relief). At the start of the course, scores of the respective ASP subscales forsearch for insight/wisdom, transcendence conviction, andconscious interactions/compassionwere high, while those forreligious orientationwere low. Within the 6 month observation period, bothconscious interactions/compassion(effect size, Cohen’s ),Religious orientation(),Lightheartedness/Relief() and mindfulness () increased significantly. Particularly non-religious/non-spiritual individuals showed moderate effects for an increase ofconscious interactions/compassion. The results from this study suggest that an intensive yoga practice (1) may significantly increase specific aspects of practitioners’ spirituality, mindfulness, and mood, (2) that these changes are dependent in part on their original spiritual/religious self-perception, and (3) that there are strong correlations amongst these constructs (i.e.,conscious interactions/compassion, and mindfulness).
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Syihab, Aisyah, and Vinaya Vinaya. "Gambaran religious commitment, self-esteem, dan kepuasan hidup berdasarkan tipe arranged-marriage pada wanita keturunan Arab Baalwy." Jurnal Psikologi Ulayat 3, no. 2 (June 16, 2020): 128–42. http://dx.doi.org/10.24854/jpu47.
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Penelitian ini bertujuan untuk mengetahui gambaran religious commitment, self-esteem, dan satisfaction with life berdasarkan tipe arranged-marriage (low arranged- marriage dan high arranged-marriage) pada wanita keturunan Arab Baalwy. Penelitian ini dilakukan dengan dua pendekatan, yaitu pendekatan kuantitatif pada 103 partisipan
(dari usia 20 sampai 74 tahun), dan pendekatan kualitatif pada 9 orang dari sampel tersebut. Alat ukur yang digunakan adalah RCI-10 (Religious Commitment Inventory), Self-Esteem Scale, Satisfaction with Life Scale, serta pedoman wawancara. Semua partisipan menikah dengan cara dijodohkan, hanya saja terdapat dua tipe perjodohan. Tipe pertama (low arranged-marriage) adalah perjodohan yang masih memberikan kebebasan untuk calon pasangan perempuan menerima atau tidak pria yang dijodohkan kepadanya, sedangkan tipe kedua (high arranged-marriage) tidak memberikan kebebasan tersebut. Tipe perjodohan ini diketahui dari Arranged-marriage questionnaire yang terdiri atas satu pertanyaan tertutup mengenai tipe perjodohan dan satu pertanyaan terbuka untuk memastikan jawaban partisipan. Hasil penelitian menunjukkan bahwa pada umumnya tingkat religious commitment, self-esteem, dan satisfaction with life yang cukup tinggi. Hasil analisis kuantitatif mendapatkan perbedaan tingkat religious commitment, self- esteem, dan satisfaction with life pada kedua tipe arranged-marriage itu tidak signifikan. Berdasarkan hasil analisis kualitatif, partisipan-partisipan tidak merasa keberatan dengan apa pun tingkat perjodohan yang mereka alami. Hal tersebut disebabkan bentuk ketaatan mereka terhadap orangtua dan Tuhan; untuk menjaga kemurnian keturunan mereka, agar mereka tidak kehilangan harga diri dalam kelompok mereka; serta mereka puas dengan kehidupan yang mereka jalani tersebut. Saran untuk penelitian selanjutnya adalah menggali variabel psikologis lainnya pada kelompok wanita Arab Baalwy ini.
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Lotufo-Neto, Francisco. "The Prevalence of Mental Disorders among Clergy in São Paulo, Brazil." Journal of Psychology and Theology 24, no. 4 (December 1996): 313–22. http://dx.doi.org/10.1177/009164719602400405.
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To investigate their mental disorders prevalence, the Self-Report Psychiatric Screening Questionnaire (SRQ-20) and the Religious Life Inventory were mailed to 750 religious ministers. From the 207 who answered, 40 were randomly chosen and invited to a diagnostic interview using the Schedules for Clinical Assessment in Neuropsychiatry (SCAN) and an open interview using the Severity of Psychosocial Stressors Scale (DSM-III-R Axis IV). During the month before the interview, mental disorders prevalence was 12.5%, and 47% received a psychiatric diagnosis when the lifetime period was considered. Their main diagnoses were Depressive Disorders (16.4%), Sleep Disorders (12.9%) and Anxiety Disorders (9.4%). Intrinsic religious orientation was associated with positive mental health, and quest orientation scores were significantly higher in the group with a larger probability of mental disorder symptoms and diagnoses. Financial problems, problems with church members and with other pastors, leadership conflicts, marital difficulties, doctrinal problems in the church, and overwork were the main identified stressors.
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Abdel-Khalek, Ahmed M. "Subjective Well-Being and Religiosity in Egyptian College Students." Psychological Reports 108, no. 1 (February 2011): 54–58. http://dx.doi.org/10.2466/07.17.pr0.108.1.54-58.
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A sample of 224 Egyptian college students (101 men, 123 women) was recruited. Their ages ranged from 17 to 29 years ( M = 18.9, SD = 1.5). They responded to the Arabic versions of the Oxford Happiness Inventory, the Love of Life Scale, and the Satisfaction with Life Scale, as well as five separate single-item self-rating scales assessing physical health, mental health, happiness, satisfaction, and religiosity. All correlations between the measures and rating scales of subjective well-being and religiosity were statistically significant and positive, the largest between satisfaction and religiosity. Only one factor was retained in principal components factor analysis of the correlation matrix and labeled “Well-being and religiosity.” It was concluded that religious persons in the present sample reported higher subjective well-being.
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Moko, Catur Widiat. "PLURALISME AGAMA MENURUT NURCHOLIS MADJID (1939-2005) DALAM KONTEKS KEINDONESIAAN." Medina-Te : Jurnal Studi Islam 13, no. 1 (October 18, 2017): 61–78. http://dx.doi.org/10.19109/medinate.v13i1.1542.
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This research entitled "Religious Pluralism According to Nurcholish Madjid in Indonesian Context '. Based on the phenomenon that occurred in the field many Muslims who more emphasize the symbol of religion than the application in menjlankan religion so that underlie thinking Nurcholis Madjid in overcoming msalah.dilakukan three stages of work that is Inventory, Evaluation, and Synthesis. The writings that have been obtained will be reviewed, an analysis of the thoughts of Nurcholish Madjid. The research approach is historical approach, while in historical research using heuristic technique, verification, intervention, and historicistography. The results of this study can be summarized as follows, First, the basis of religious pluralism is that the universal religion of Islam encompasses all aspects of life, Pancasila is the foundation of the state of Indonesia so that we must do tolerance and compete in the good. Secondly, that the implications of religious pluralism recognize religious freedom, live with the risks that will be borne by each believer. The will of God is above the will of man in setting anything. Thirdly, the principle of religious pluralism is the open, dialogical, tolerant and upholding of human values which at the same time embodies a peaceful and open Islam.
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Del Giglio, A., E. Ramos, C. G. Bensi, G. Centofanti, S. Frankfurt, A. Garcia, and N. G. Tannuous. "Spirituality correlates positively with higher quality of life and negatively with depression in a sample of low income brazilian cancer patients." Journal of Clinical Oncology 24, no. 18_suppl (June 20, 2006): 18534. http://dx.doi.org/10.1200/jco.2006.24.18_suppl.18534.
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18534 Background: Brazil has a multicultural mostly poor population with many different kinds of religious affiliations. Since cultural, psychological, spiritual and social factors may influence the quality of life (QOL) of cancer patients, we wanted to evaluate spirituality and its relation to depression and the QOL in a sanple of these patients. Methods: We surveyed 72 adult cancer patients through three questionnaires: a general one, the FACIT-Sp QOL questionnaire, as well as the Beck depression inventory, all of them already validated in Portuguese. From the FACIT-Sp questionnaire we obtained also the general quality of life (FACT-G) score. We evaluated correlations between variables with Chisquare, Fisher and ANOVA tests. Since multiple univariate correlations were assessed in this study, we considered significant only p values equal or bellow 0.005. We employed multiple regression analysis to evaluate if depression and spirituality would independently correlate with QOL. Results: We included 72 patients. The mean age was 52 years, 63.9% were female, 58.3% were married, 20.8% were regularly employed, and 59.7% had studied up to elementary school only. For most patients (66, 2%) their religious faith was the most important factor that helped them to cope with their disease. We found no statistical correlations between the scores of the questionnaire FACIT-Sp and any of the demographic variables. We observed significant correlations between higher scores of spirituality (ANOVA p < 0.001) with the absence of depression. Likewise higher scores of QOL (ANOVA p < 0.001) correlated with lack of depression. By multiple regression analysis both the spirituality dominion of the FACIT-Sp and the Beck depression inventory score correlated independently and significantly with general QOL measured by the FACT-G questionnaire’s score (p = 0.025 and p = 0.004, respectively). Conclusions: Despite the small sample size of our study, it was possible to show that religion is highly regarded by our patients and that it may influence their quality of life independently from depression. Furthermore, spirituality may also be a protective factor against depression. Therefore, physicians respect and encourage their religious practices. No significant financial relationships to disclose.
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Ardhy, Ais Nur. "Peran moderasi ideologi politik terhadap hubungan antara religiositas dan kebahagiaan." Jurnal Psikologi Sosial 16, no. 1 (September 16, 2018): 23–33. http://dx.doi.org/10.7454/jps.2018.3.
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Penelitian ini bertujuan menguji pengaruh interaksi antara ideologi politik dan religiositas terhadap kebahagiaan pada konteks Indonesia. Sebanyak 219 partisipan yang merupakan mahasiswa turut serta dalam penelitian ini. Peneliti menggunakan tiga alat ukur, yakni Satisfaction With Life Scale (SWLS), Religious Commitment Inventory - 10 (RCI-10), dan Political Ideology Scale (PIS). Hasil utama penelitian menemukan bahwa religiositas berpengaruh secara positif dan signifikan terhadap kebahagiaan (B = 0,14, p<0,01). Sementara itu, tidak ditemukan pengaruh signifikan dari interaksi ideologi politik dan religiositas terhadap kebahagiaan pada dimensi konservatif-liberal (B = 0,00, p > 0,05) maupun religius-sekuler (B = 0,00, p > 0,05). Hasil tersebut mengindikasikan bahwa semakin tinggi religiositas maka semakin tinggi pula kebahagiaan individu. Sementara itu, ideologi politik tidak memiliki pengaruh moderasi terhadap hubungan antara religiositas dan kebahagiaan. Temuan ini tidak mendukung temuan sebelumnya yang menunjukkan adanya peran moderasi ideologi politik dalam hubungan religiositas dan kebahagiaan. Hal ini dapat disebabkan oleh beberapa faktor seperti konseptualisasi religiositas yang berbeda dan perbedaan perseberan ideologi politik di Indonesia dengan negara tempat penelitian-peneltian sebelumnya dilakukan.
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Persinger, M. A., and Pauline Richards. "Tobacyk's Paranormal Belief Scale and Temporal Lobe Signs: Sex Differences in the Experiences of Ego-Alien Intrusions." Perceptual and Motor Skills 73, no. 3_suppl (December 1991): 1151–56. http://dx.doi.org/10.2466/pms.1991.73.3f.1151.
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Tobacyk's Revised Paranormal Belief Scale and an inventory that infers temporal lobe signs were administered to 44 men and 54 women who were enrolled in first-year university courses. Women believed more in psi phenomena, witchcraft, and spiritualism than did men, who believed more in extraterrestrial life forms. Although complex partial epileptic-like signs were moderately (0.40) correlated with total beliefs for both sexes, these signs were dominated by experiences of ego-alien intrusions for women only. The results support the concept of greater interhemispheric coherence in women compared to men and emphasize the importance of limbic processes in the formation and maintenance of religious and paranormal beliefs.
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Ginzburg, Karni, Yael Geron, and Zahava Solomon. "Patterns of Complicated Grief among Bereaved Parents." OMEGA - Journal of Death and Dying 45, no. 2 (October 2002): 119–32. http://dx.doi.org/10.2190/xuw5-qgq9-kcb8-k6ww.
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This study assessed patterns of grief reactions and their adaptiveness, among bereaved parents, who had lost an adult child during military service. The prevalence of the various reactions and their associations with psychosocial adjustment and risk-related factors were examined. Eighty-five bereaved parents filled out a battery of questionnaires 2.5 years after their loss. Type of grief reaction (absence, delayed, prolonged, and resolved) was identified utilizing the Texas Revised Inventory of Grief (TIG). In addition, psychiatric symptomatology, psychosocial functioning, and sociodemographic background were examined. Results indicated that prolonged grief reactions and absence of grief were the most prevalent variants. Absent and delayed grief reactions were associated with lower levels of psychosocial adjustment compared with prolonged grief reaction. Level of education, religious attitudes, and the circumstances of the loss were associated with the type of grief reaction. The findings of this study demonstrate the complexity of defining certain reactions as complicated. The identification of absence of grief and delayed grief reactions as being complicated is supported, but the inclusion of prolonged grief reaction as a complicated maladaptive reaction should be reconsidered.
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SILVA, ROGÉRIO SANTOS, LÍVIA PENNA TABET, KATIA TORRES BATISTA, JULIANA FAKIR NAVES, ENEIDA DE MATTOS BRITO OLIVEIRA VIANA, and DIRCE BELLEZI GUILHEM. "QUALITY OF LIFE IN ADULTS WITH SARCOMAS UNDER CONSERVATIVE SURGERY OR AMPUTATION." Acta Ortopédica Brasileira 28, no. 5 (October 2020): 236–42. http://dx.doi.org/10.1590/1413-785220202805230966.
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ABSTRACT Objective: To understand the perception of quality of life, functionality, and psychological aspects of adults with lower limb sarcoma who underwent conservative surgery or amputation. Methods: Sociodemographic data were collected, and the following questionnaires were used: EORTC QLQ - C30 for quality of life, the Functional Assessment System (MSTS) for functionality and the Beck Depression Inventory (BDI) for depression symptoms. Results: The sample consisted of 45 young adults with sarcoma, divided into two groups: amputation (29) and conservative surgery (16). Most were male, single and students. Average family income before and after the disease did not differ, but those that were employed had a better perception of general quality of life, as well as those with higher family income after the disease. Regarding the type of surgery, there was a predominance of amputation; osteosarcoma was the most common histological type and the most affected region was the femur. All participants participated in social, cultural, sporting or religious activities. MSTS and Beck scale values did not differ between procedures. Conclusion: Given the scarcity of studies on the subject at the national level, further investigations are suggested to explore aspects related to quality of life for patients with sarcomas. Level of Evidence III, Retrospective comparative study.
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Vitorino, Luciano Magalhães, Renata de Castro e. Santos Soares, Ana Eliza Oliveira Santos, Alessandra Lamas Granero Lucchetti, Jonas Preposi Cruz, Paulo José Oliveira Cortez, and Giancarlo Lucchetti. "Two Sides of the Same Coin: The Positive and Negative Impact of Spiritual Religious Coping on Quality of Life and Depression in Dialysis Patients." Journal of Holistic Nursing 36, no. 4 (August 24, 2017): 332–40. http://dx.doi.org/10.1177/0898010117725429.
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Background: Studies have shown that spiritual/religious beliefs are associated with mental health and health-related quality of life (HRQoL). However, few studies evaluated how spiritual/religious coping (SRC) could affect hemodialysis patients. Objectives: The present study investigated the role of SRC behaviors on HRQoL and depressive symptoms in hemodialysis patients. Design and Participants: This was cross-sectional study with 184 patients. Patients completed the Beck Depression Inventory, Brief SRC Scale, Medical Outcomes Study 36-Item Short-Form Health Survey (SF-36), and a Sociodemographic and Health Characterization Questionnaire. Results: From 218 patients, 184 (84.4%) were included (53.8% male with a median age of 55.9 years). Negative SRC, but not positive SRC, was associated with depressive symptoms. Positive SRC presented significant effects in SF-36 pain and physical and social functioning. On the other hand, negative SRC exhibited significant effects in SF-36 role emotional, energy/fatigue, pain, and physical functioning. Conclusion: SRC influences the mental health and HRQoL in Brazilian hemodialysis patients in two distinct ways. If used positively, it may have positive outcomes. However, if used negatively, it may lead to dysfunctional consequences such as greater depressive symptomatology and affect HRQoL. Health professionals must be aware of these “two sides of the same coin.”
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Testoni, Ines, Camilla Bortolotti, Sara Pompele, Lucia Ronconi, Gloria Baracco, and Hod Orkibi. "A Challenge for Palliative Psychology: Freedom of Choice at the End of Life among the Attitudes of Physicians and Nurses." Behavioral Sciences 10, no. 10 (October 21, 2020): 160. http://dx.doi.org/10.3390/bs10100160.
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This article considers a particular aspect of palliative psychology that is inherent to the needs in the area of attitudes concerning Advance Healthcare Directives (AHDs) among Italian physicians and nurses after the promulgation of Law No. 219/2017 on AHDs and informed consent in 2018. The study utilized a mixed-method approach. The group of participants was composed of 102 healthcare professionals (63 females and 39 males). The quantitative part utilized the following scales: Attitudes toward Euthanasia, the Religious Orientation Scale, the Balanced Inventory of Desirable Responding, and the Testoni Death Representation Scale. The results were mostly in line with the current literature, especially concerning a positive correlation between religiosity and the participants’ rejection of the idea of euthanasia. However, the qualitative results showed both positive and negative attitudes towards AHDs, with four main thematic areas: “Positive aspects of the new law and of AHDs”, “Negative aspects of the new law and of AHDs”, “Changes that occurred in the professional context and critical incidents”, and “Attitudes towards euthanasia requests.” It emerged that there is not any polarization between Catholics or religious people and secularists: Their positions are substantially similar with respect to all aspects, including with regard to euthanasia. The general result is that the law is not sufficiently understood, and so a quarter of the participants associate AHDs with euthanasia. Discussions on the opportunity for palliative psychologists to help health professionals to better manage these issues through death education courses are presented.
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Wu, Li-Fen, Li-Fang Chang, Yu-Chun Hung, Chin Lin, Shiow-Jyu Tzou, Lin-Ju Chou, and Hsueh-Hsing Pan. "The Effect of Practice toward Do-Not-Resuscitate among Taiwanese Nursing Staff Using Path Modeling." International Journal of Environmental Research and Public Health 17, no. 17 (August 31, 2020): 6350. http://dx.doi.org/10.3390/ijerph17176350.
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This study aimed to elucidate the predictors and the effects of path modeling on the knowledge, attitude, and practice toward do-not-resuscitate (DNR) among the Taiwanese nursing staff. This study was a cross-sectional, descriptive design using stratified cluster sampling. We collected data on demographics, knowledge, attitude, and practice as measured by the DNR inventory (KAP-DNR), Mindful Attention Awareness Scale, General Self-Efficacy Scale, and Dispositional Resilience Scale. Participants were 194 nursing staff from a medical center in northern Taiwan in 2019. The results showed that participation in DNR signature and education related to palliative care were significant positive predictors of knowledge toward DNR. The DNR predictors toward attitude included DNR knowledge, mindfulness, self-efficacy, dispositional resilience, and religious belief of nurses. Generally, the critical predictors of DNR practice were DNR attitude, dispositional resilience, and male nurses. In path modeling, we identified that self-efficacy, dispositional resilience, master’s degree, and religious belief directly influenced practice constituting DNR. Based on the findings of this study, we propose that nurses should improve their self-efficacy and dispositional resilience through training programs. Encouraging staff to undertake further education and have religious beliefs can enhance the practice of DNR and provide better end-of-life care.
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Kuittinen, Saija, Mulki Mölsä, Raija-Leena Punamäki, Marja Tiilikainen, and Marja-Liisa Honkasalo. "Causal attributions of mental health problems and depressive symptoms among older Somali refugees in Finland." Transcultural Psychiatry 54, no. 2 (March 3, 2017): 211–38. http://dx.doi.org/10.1177/1363461516689003.
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Causal attributions of mental health problems play a crucial role in shaping and differentiating illness experience in different sociocultural and ethnic groups. The aims of this study were (a) to analyze older Somali refugees’ causal attributions of mental health problems; (b) to examine the associations between demographic and diagnostic characteristics, proxy indicators of acculturation, and causal attributions; and (c) to analyze the connections between causal attributions and the manifestation of somatic-affective and cognitive depressive symptoms. A sample of 128 Somali refugees aged 50–80 years living in Finland were asked to list the top three causes of mental health problems. Depressive symptoms were analyzed using the Beck Depression Inventory (BDI). The results showed that the most commonly endorsed causal attributions of mental health problems were jinn, jealousy related to polygamous relationships, and various life problems. We identified five attribution categories: (a) somatic, (b) interpersonal, (c) psychological, (d) life experiences, and (e) religious causes. The most common causal attribution categories were life experiences and interpersonal causes of mental health problems. Men tended to attribute mental health problems to somatic and psychological causes, and women to interpersonal and religious causes. Age and proxy indicators of acculturation were not associated with causal attributions. Participants with a psychiatric diagnosis and/or treatment history reported more somatic and psychological attributions than other participants. Finally, those who attributed mental health problems to life experiences (e.g., war) reported marginally fewer cognitive depressive symptoms (e.g., guilt) than those who did not. The results are discussed in relation to biomedical models of mental health, service use, immigration experiences, and culturally relevant patterns of symptom manifestation.
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Homayouni, A. "The role of personality traits and religious orientation and tendency to addiction: Comparison between addicted and nonaddicted people." European Psychiatry 26, S2 (March 2011): 54. http://dx.doi.org/10.1016/s0924-9338(11)71765-5.
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Introduction & objectivesSince the introduction of DSM-III Third Edition in 1980,there has been a growing interest in the study of patients with substance use disorders (SUD). The driving force behind this field has been, and still is, the high clinical pessimism about the prognosis, and the difficulties in the clinical management of the characteristics of diagnosed patients. Also religion and to be religious can play an important role in human’s individual and social life. The religion can be entered in many aspects of human behavior and can affect on their behavior and reduce probably of abnormal functions. So the study was aimed to investigate personality traits and religious orientation in two groups of addicted and nonaddicted people.Methods109 addicted people were randomly selected and compared with 109 nonaddicted people. Participants were asked to fill out Revised NEO Personality Inventory (NEO-FFM PI-R) and self-report questionnaire of Alport's E/I religious orientation. Mean scores were compared with T independent tests.ResultsAnalysis of means indicated significant differences among tow group. Compared to nonaddicted, addicted scored higher on Neuroticism, Openness to experience and External religious orientation, and lower on Extroversion, Agreeableness and Conscientiousness.ConclusionsBased on results it is suggested that evaluating with reliable measures and with more attentions to intrinsic religious orientation related to personality traits can help the psychiatrists and psychologists to diagnose the cause of tendency to addiction and also reduce the psychological problems that is related with addiction before and in during drug treatment and can reduce duration of treatment and enhance efficacy of treatment methods.
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Büssing, Arndt, and Harold G. Koenig. "The Benefit through Spirituality/Religiosity Scale—A 6-Item Measure for Use in Health Outcome Studies." International Journal of Psychiatry in Medicine 38, no. 4 (December 2008): 493–506. http://dx.doi.org/10.2190/pm.38.4.h.
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Objective: We intended to develop a brief and compact scale which measures the beneficial effects of spirituality/religiosity (SpR) on several dimensions of patients' life concerns, to be used in health outcome studies. Method: To attain a short measure valid for spiritual and religious dimensions, we designed a scale based on tested items of an independent item pool of the already established SpREUK inventory, which measures SpR attitudes and convictions and holds an independent data pool addressing the support of life concerns through SpR. To validate the intended BENEFIT scale, reliability and factor analyses were performed utilizing 371 individuals with different chronic diseases recruited in various medical centers in Germany (exploratory analysis), while for the confirmatory analyses we used an independent pool of 229 patients with chronic pain conditions. Results: Six items addressed the beneficial effects of SpR of the patients' concerns, and thus were chosen for the BENEFIT scale. These items had a good internal reliability (Cronbach's alpha = 0.922). Primary factor analysis pointed to a 1-factor solution, which explained 72% of variance. Correlation analyses revealed that the BENEFIT scale correlated with both uniquely religious and spiritual attitudes. Conclusions: The data demonstrate the reliability and validity of the 6-item BENEFIT scale that captures a unique aspect of SpR that can be used in epidemiological studies and clinical trials for those who wish to assess both the external and internal dimensions of SpR. This brief instrument can be easily incorporated into almost any study of mental health, physical health, or quality of life.
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Widiyanta, Ari, and Mentari Br Purba. "Spiritualitas pada Penyintas Bencana Sinabung yang Dikenai Status Relokasi." Talenta Conference Series: Local Wisdom, Social, and Arts (LWSA) 1, no. 1 (October 17, 2018): 232–38. http://dx.doi.org/10.32734/lwsa.v1i1.168.
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Penelitian ini bertujuan untuk melihat gambaran spiritualitas pada penyintas bencana Sinabung yang mencakup sembilan dimensi spiritualitas, yaitu dimensi transenden (transcendent dimension), makna dan tujuan dalam hidup (meaning and purpose in life), misi dalam hidup (mission in life), kesucian hidup (sacredness of life), nilai-nilai material (material values), altruisme (altruism), idealisme (idealism), kesadaran akan peristiwa tragis (awareness of the tragic), dan manfaat spiritualitas (fruits of spirituality). Subjek penelitian adalah 303 orang dewasa yang berusia di atas 21 tahun. Mereka berasal dari tujuh desa yang dikenai status relokasi karena tempat tinggalnya merupakan kawasan rawan bencana. Instrumen yang digunakan adalah skala psikologi Spirituality Orientation Inventory (SOI) untuk mengukur kesembilan dimensi spiritualitas. Hasil penelitian menunjukkan bahwa spiritualitas pada penyintas bencana Sinabung yang dikenai status relokasi berada pada kategori tinggi (87 %) dan sebagian kecil berada pada kategori sedang (13 %). Berdasarkan faktor-faktor spiritualitas, ditinjau dari usia, gambaran spiritualitas tertinggi adalah pada usia dewasa akhir (94 %), kemudian dewasa madya (88 %), dan yang terendah adalah dewasa awal (82 %). Ditinjau dari faktor agama, semua subjek umumnya menunjukkan spiritualitas yang tinggi dan sebagian kecil menunjukkan spiritualitas tingkat sedang.
This study aimed to see a picture of spirituality in the survivors of the Sinabung disaster which includes nine dimensions of spirituality, namely the transcendent dimension, meaning and purpose in life (meaning and purpose in life), mission in life (mission in life), sanctity of life (sacredness of life), material values (material values), altruism (altruism), idealism (idealism), awareness of tragic events (awareness of the tragic), and the benefits of spirituality (fruits of spirituality). The subjects of the research consisted of 303 adults over the age of 21 years. They came from seven village subjects to relocation status because their residence was a disaster-prone area. The instrument used was a psychology scale Spirituality Orientation Inventory (SOI) to measure the nine dimensions of spirituality. The results of the study showed that spirituality in the survivors of the Sinabung disaster subject to relocation status was placed in the high category (87%) and a small portion was in the moderate category (13%). Based on spirituality factors, in terms of age, the highest picture of spirituality was in late adulthood (94%), then middle adulthood (88%), and the lowest was early adulthood (82%). Judging from the religious factors, all subjects generally showed high level of spirituality and a small portion showed moderate level of spirituality.
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Kowalska, Joanna, Agata Gorączko, Lilianna Jaworska, and Joanna Szczepańska-Gieracha. "An Assessment of the Burden on Polish Caregivers of Patients With Dementia: A Preliminary Study." American Journal of Alzheimer's Disease & Other Dementiasr 32, no. 8 (October 9, 2017): 509–15. http://dx.doi.org/10.1177/1533317517734350.
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Introduction: The aim of the study was to assess the level of burden of caregivers of persons with dementia and to analyze the factors related to the sense of burden. Methods: The study group consisted of 58 caregivers with an average age of 54.7 (± 12.6) and 45 (78%) were women. The Caregiver Burden Scale, the Beck Depression Inventory (BDI), the Berlin Social Support Scale (BSSS), and the Satisfaction with Life Scale (SWLS) were used. Results: In the study group, 93% could rely on help in caring for the patient, provided mainly by the family. Most caregivers demonstrated a medium level of burden (2.63 ± 0.61). A significant correlation was found between the level of caregiver burden and caregiving frequency, BSSS, BDI, and SWLS. Conclusions: A lot of factors influence the caregivers’ burden. It appears necessary to take into consideration the cultural, religious, and economic distinctiveness of the country in question.
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Syihab, Aisyah, and Vinaya Vinaya. "GAMBARAN RELIGIOUS COMMITMENT, SELF-ESTEEM, DAN KEPUASAN HIDUP BERDASARKAN TIPE ARRANGED- MARRIAGE PADA WANITA KETURUNAN ARAB BAALWY." Jurnal Psikologi Ulayat 3, no. 2 (May 31, 2017): 128. http://dx.doi.org/10.24854/jpu22016-67.
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<div class="WordSection1"><p>Penelitian ini bertujuan untuk mengetahui gambaran<strong> </strong><em>religious commitment</em>,<strong> </strong><em>self-esteem</em>, dan<em> satisfaction with life </em>berdasarkan tipe<em> arranged-marriage </em>(<em>low arranged-marriage </em>dan<em> high arranged-marriage</em>) pada wanita keturunan Arab Baalwy. Penelitian<em> </em>ini dilakukan dengan dua pendekatan, yaitu pendekatan kuantitatif pada 103 partisipan (dari usia 20 sampai 74 tahun), dan pendekatan kualitatif pada 9 orang dari sampel tersebut. Alat ukur yang digunakan adalah RCI-10 (<em>Religious Commitment Inventory</em>), <em>Self-Esteem Scale </em>,<em> Satisfaction with Life Scale </em>, serta pedoman wawancara<em>. </em>Semua<em> </em>partisipan menikah dengan cara dijodohkan, hanya saja terdapat dua tipe perjodohan. Tipe pertama (<em>low arranged-marriage</em>) adalah perjodohan yang masih memberikan kebebasan untuk calon pasangan perempuan menerima atau tidak pria yang dijodohkan kepadanya, sedangkan tipe kedua (<em>high arranged-marriage</em>) tidak memberikan kebebasan tersebut. Tipe perjodohan ini diketahui dari <em>Arranged-marriage questionnaire</em> yang terdiri atas satu pertanyaan tertutup mengenai tipe perjodohan dan satu pertanyaan terbuka untuk memastikan jawaban partisipan. Hasil penelitian menunjukkan bahwa pada umumnya tingkat <em>religious commitment</em>, <em>self-esteem</em>, dan <em>satisfaction with life</em> yang cukup tinggi. Hasil analisis kuantitatif mendapatkan perbedaan tingkat <em>religious commitment</em>, <em>self-esteem</em>, dan<em> satisfaction with life </em>pada kedua tipe<em> arranged-marriage </em>itu tidak signifikan. Berdasarkan hasil analisis kualitatif, partisipan-partisipan tidak merasa keberatan dengan apa pun tingkat perjodohan yang mereka alami. Hal tersebut disebabkan bentuk ketaatan mereka terhadap orangtua dan Tuhan; untuk menjaga kemurnian keturunan mereka, agar mereka tidak kehilangan harga diri dalam kelompok mereka; serta mereka puas dengan kehidupan yang mereka jalani tersebut. Saran untuk penelitian selanjutnya adalah menggali variabel psikologis lainnya pada kelompok wanita Arab Baalwy ini.</p></div><p><strong>Kata kunci: </strong><em>Religious Commitment</em>;<strong> </strong><em>Self-Esteem</em>;<strong> </strong><em>Satisfaction with Life</em>;<strong> </strong><em>Arranged-Marriage.</em></p>
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Певцова, Александра. "The First Publisher, Deacon Ivan Fedorov’s Books in the Collection of the Moscow Theological Academy." Вестник церковного искусства и археологии, no. 2(3) (August 15, 2020): 146–68. http://dx.doi.org/10.31802/bcaa.2020.3.2.009.
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Средневековая культура Древней Руси сохранилась до нашего времени в немногих предметах церковного искусства, которые, как драгоценные жемчужины, рассеяны по всему миру, напоминая современным людям о том, что когда-то этот многоценный бисер пронизывал не только богослужебную жизнь, но и быт, и все сферы жизни человека. Такая «воцерковленная» культура непрестанно напоминала средневековым людям о предназначении жизни человека, о спасительном пути духовной жизни, ограждала от ошибок и в каком-то смысле направляла к святости. Рукописная книга, а затем и печатная, в большинстве своем религиозная, была неотъемлемой частью этой культуры. Немного таких книг дошло до наших дней. В наше время они являются не только благочестивым чтением, дающим возможность прикоснуться к Божественным истинам и к православной культуре Святой Руси, но прежде всего являются предметом исследования. В статье представлено научное описание трех книг: Псалтири с Новым Заветом 1580 г. и двух экземпляров Библии 1581 г., напечатанных в Остроге первопечатником диаконом Иваном Федоровым, из собрания библиотеки Московской Духовной Академии. Библия (инв. № 4026) и Псалтирь с Новым Заветом (инв. № 188177), не являясь изначально предназначенными для литургического применения, имеют читательские заметки богослужебного характера, свидетельствующие об использовании этих книг во времена гонений ХХ в. из-за недостатка богослужебных изданий. При сравнении двух экземпляров Острожской Библии (инв. № 4026 и № 209563) с 29 вариантами набора данного издания, выявленных А. С. Зерновой, было установлено, что они не соответствуют ни одному из этих типов и могут быть рассмотрены как еще два варианта набора. Все три книги имеют записи или читательские заметки. The medieval culture of Ancient Rus has survived up to these days only in a few grains such as church art objects which like precious pearls are scattered across the globe reminding us, modern people, that once these spiritual beads ran not only though the liturgical life but also through an everyday life and area of human life. Such clirical culture incessantly reminded medieval people of the purpose of a human life, salvific way of spiritual life and protected them from making mistakes, so called led them to holiness. Handwritten books and later printed ones, being mostly religious, were an integral part of that culture. Few of these books have survived. Nowadays they are not just objects for pious reading, which give readers an opportunity to gat an accsess to the divine truths and the Orthodox culture. First of all, they became a subject of research. The article presents a scientific description of three books of Psalms and New Testament (1580) as wells as two Bible copies (1581) printed in Ostrog by a pioneer publisher, Deacon Ivan Fedorov, from the collection of the Moscow Theological Academy Library. The Bible (the inventory number 4026) and the book of New Testament and Psalms (the inventory number 188177) were not originally ment for the liturgical use, howerer, some readers’ liturgical notes testify that these books were used in churches during the 20th century repressions due to a lack of liturgical literature. While comparing two copies of the Ostrog Bible (the inventory number 4026 and the inventory number 209563) with 29 typing variants of the same edition identified by Zernova it was concluded that they do not correspond to any of these types and could be identified as two extra typing variants. All three books have readers’ notes.
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Faruq, Mohammad Omar, AK Qumrul Huda, Rownak Jahan Tamanna, ASM Areef Ahsan, Kaniz Fatema, Uzzwal Kumar Mallick, Mohammad Asaduzzaman, et al. "Professional Burn out among physicians and nurses in ICUs of Bangladesh: a multi-center study." Bangladesh Critical Care Journal 8, no. 1 (June 20, 2020): 5–16. http://dx.doi.org/10.3329/bccj.v8i1.47702.
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Background: Burn out is a common syndrome observed among health care workers in highly stressed environment of ICU. We investigated prevalence of burn out and its associated risk factors among doctors and nurses working in ICUs of Bangladesh.
Methods: We conducted a cross sectional survey on 93 physicians and 247 nurses working in 12 ICUs of Bangladesh. Maslach Burn out Inventory-Human services Survey was used to measure Burn out outcome. Univariate and multivariate random effects logistic regression analysis of predictors for burnout as outcome measure among physicians and nurses were performed.
Results: 21.3 % of all study physicians and nurses suffer moderate to high burn out. 51% of all study doctors and 87 % of all study nurses suffer from low burn out. For doctors working in ICU having a religious back ground, imbalance between professional working time and time for personal life, monthly salary, hours of sleep per day, years of working experience, percentage of work time spent in ICU and number of ICU patients cared for per day, no of stay-at-home night calls or night shifts per month at work appeared significantly associated with high burn out. For nurses having a religious back ground or belief, having child more than two, higher educational qualification (bachelor degree), low monthly salary; less hours per week engaged in charity work, low level of personal control over work, imbalanced work‑life, more than 26 work days per month, more frequent shifts in work, conflicts with colleagues all were associated with high burn out.
Conclusion: Among all interventions, promoting reduction of work load and improving work-life balance need to be addressed as a priority in order to reduce burn out.
Bangladesh Crit Care J March 2020; 8(1): 5-16
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Pamungkas, Ari. "STRESS DAN KEPRIBADIAN MAHASISWA PTKIN MENGHADAPI COVID-19." Jurnal Bimbingan Penyuluhan Islam 2, no. 2 (January 24, 2021): 165. http://dx.doi.org/10.32332/jbpi.v2i2.3013.
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Abstract The Covid-19 pandemic has had a significant impact on various dimensions of life including increasing stress among students. Therefore, this study aims to analyze the relationship between stress levels and the personality type of state Islamic religious college students (PTKIN). This research is a type of quantitative research. The sample in this study were 100 students of the Faculty of Ushuluddin Adab and Da'wah at IAIN Palangkaraya using purposive random sampling technique. The data in this study used 2 standardized instruments, namely the Eysenck Personality Inventory (EPI) instrument to measure extrovert-introvert personality and stress levels using the DASS-21 instrument. The conclusion of the research data analysis is that students who have a stress level during the Covid-19 pandemic are dominated by students who have an introverted personality type. This situation shows that introvert personality types are at greater risk of experiencing stress in the face of the Covid-19 pandemic compared to students with extrovert personality types.
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Almeida, Osvaldo P., Brian Draper, John Snowdon, Nicola T. Lautenschlager, Jane Pirkis, Gerard Byrne, Moira Sim, Nigel Stocks, Leon Flicker, and Jon J. Pfaff. "Factors associated with suicidal thoughts in a large community study of older adults." British Journal of Psychiatry 201, no. 6 (December 2012): 466–72. http://dx.doi.org/10.1192/bjp.bp.112.110130.
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BackgroundThoughts about death and self-harm in old age have been commonly associated with the presence of depression, but other risk factors may also be important.AimsTo determine the independent association between suicidal ideation in later life and demographic, lifestyle, socioeconomic, psychiatric and medical factors.MethodA cross-sectional study was conducted of a community-derived sample of 21290 adults aged 60-101 years enrolled from Australian primary care practices. We considered that participants endorsing any of the four items of the Depressive Symptom Inventory - Suicidality Subscale were experiencing suicidal thoughts. We used standard procedures to collect demographic, lifestyle, psychosocial and clinical data. Anxiety and depressive symptoms were assessed with the Hospital Anxiety and Depression Scale.ResultsThe 2-week prevalence of suicidal ideation was 4.8%. Male gender, higher education, current smoking, living alone, poor social support, no religious practice, financial strain, childhood physical abuse, history of suicide in the family, past depression, current anxiety, depression or comorbid anxiety and depression, past suicide attempt, pain, poor self-perceived health and current use of antidepressants were independently associated with suicidal ideation. Poor social support was associated with a population attributable fraction of 38.0%, followed by history of depression (23.6%), concurrent anxiety and depression (19.7%), prevalent anxiety (15.1%), pain (13.7%) and no religious practice (11.4%).ConclusionsPrevalent and past mood disorders seem to be valid targets for indicated interventions designed to reduce suicidal thoughts and behaviour. However, our data indicate that social disconnectedness and stress account for a larger proportion of cases than mood disorders. Should these associations prove to be causal, then interventions that succeeded in addressing these issues would contribute the most to reducing suicidal ideation and, possibly, suicidal behaviour in later life.
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Rand, K., L. D. Cripe, P. Monahan, Y. Tong, K. Schmidt, and S. Rawl. "Relationships among patient-level factors, religious coping, use of complementary and alternative medicine, and psychological outcomes in men with advanced cancer." Journal of Clinical Oncology 27, no. 15_suppl (May 20, 2009): e20652-e20652. http://dx.doi.org/10.1200/jco.2009.27.15_suppl.e20652.
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e20652 Background: Religious coping and complementary and alternative medicine (CAM) are two resources frequently used to manage distress associated with advanced cancer. However, the relationships among these coping strategies and psychological outcomes in men with advanced cancer are not well studied. We hypothesized that patient-level factors (e.g., demographics, personality) would predict religious coping and CAM use, which would then predict psychological outcomes. Methods: 81 men with advanced cancer were recruited from oncology clinics for this cross-sectional study. Patients completed surveys which included demographic questions, personality measures (Adult Hope Scale, Life Orientation Test-Revised), CAM use, religious coping (Brief R-COPE), and psychological outcomes (Hospital Anxiety and Depression Scale, Post-Traumatic Growth Inventory). Hierarchical regression analyses were conducted with anxiety, depression, and post-traumatic growth as the criterion variables. Results: Higher anxiety scores were predicted by more negative RC (β = 0.50, p = .002), hope-pathways (β = 0.37, p = .033), and less hope-agency (β = -0.55, p = .002). Depression was predicted by lower hope-agency (β = -0.48, p = .021) and less education (β = -0.37, p = .044). Greater post-traumatic growth was predicted by greater positive RC (β = 0.54, p = .003). CAM use did not predict any psychological outcomes. Greater positive RC was predicted by less education (β = -0.39, p = .025). More negative RC was predicted by lower optimism (β = -0.43, p = .006). CAM use was predicted by greater hope-pathways (β = 0.42, p = .046). Conclusions: Religious coping, but not CAM use, was associated with psychological outcomes. Positive RC predicted greater growth, whereas negative RC predicted greater anxiety. Psychological outcomes were related to patient-level factors including hope and education. However, the two dimensions of trait hope had opposite effects. Higher hope-agency predicted less anxiety and depression, whereas higher hope-pathways predicted greater anxiety. These relationships merit further investigation. No significant financial relationships to disclose.
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Schubert, Esther, and Keith Gantner. "The MMPI as a Predictive Tool for Missionary Candidates." Journal of Psychology and Theology 24, no. 2 (June 1996): 124–32. http://dx.doi.org/10.1177/009164719602400205.
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The missionary community has needed a method for inexpensive effective candidate screening. Previous experience (Schubert, 1992, 1993) has suggested certain Minnesota Multiphasic Personality Inventory (MMPI) scales and background information of the candidate to be helpful in this regard. The MMPI has been used as a tool in selection with missionary and tentmaker candidates with varying levels of success. This double-blind study matches predictive MMPI interpretations with long-term missionary performance in 129 missionary units (one single missionary or one married couple per unit). MMPI test interpretations were 69% accurate in prediction of performance. Other effects were significant with regard to the age of the individuals. Gender and general location (home mission versus overseas mission) were not statistically significant. “Yes” predictions were accurate 77% of the time; “no” 71%; and the “maybe” prediction divided into 58% successes and 42% failures. This preliminary research indicates that the MMPI is inadequate as a sole evaluation of missionary candidates yet has a high potential for use with some other basic tools. A prospective study is in progress utilizing the MMPI, a Life History Questionnaire, and an autobiography.
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Cunningham, Alastair J., Gina A. Lockwood, and Claire V. I. Edmonds. "Which Cancer Patients Benefit Most from a Brief, Group, Coping Skills Program?" International Journal of Psychiatry in Medicine 23, no. 4 (December 1993): 383–98. http://dx.doi.org/10.2190/eq7n-2ufr-ebhj-qw4p.
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Objective: The purpose of this study was to explore the influence of a number of variables on the improvements in quality of life of some 400 cancer patients who completed a brief, group program providing psychosocial support and training in coping skills. Method: The factors tested were: patient gender, age, marital status, religion, education level, diagnostic site, recurrence status, expectations of the course, previous experience in self-help techniques, and different group leaders. Three assessment instruments were used, the Profile of Mood States (POMS), the Functional Living Index for Cancer (FLIC), and the Stanford Inventory of Cancer Patient Adjustment (SICPA). Assessments were made at three time points. Results: The overall finding was that the program improved mood and enhanced quality of life for most cancer patients: there was no evidence that it was more or less effective for subgroups based on gender, marital status, religious orientation, education level, and previous experience with mental self-help techniques. It was also found that several different group leaders with widely varying experience facilitated similar improvements. However, there was a significant tendency for patients under fifty to improve more by the end of the program, than older patients, although this difference disappeared at the three month follow-up. In addition, patients with recurrent disease showed less improvement in quality of life than those with primary cancer. Conclusions: The beneficial effects on quality of life of a seven-session group psychoeducational program were seen across a wide range of categories of cancer patients. The generalizability and implications of these findings are briefly discussed.
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Cousson-Gélie, F., S. Irachabal, M. Bruchon-Schweitzer, J. M. Dilhuydy, and F. Lakdja. "Dimensions of Cancer Locus of Control Scale as Predictors of Psychological Adjustment and Survival in Breast Cancer Patients." Psychological Reports 97, no. 3 (December 2005): 699–711. http://dx.doi.org/10.2466/pr0.97.3.699-711.
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The Cancer Locus of Control Scale, to investigate specific beliefs of control in cancer patients, was validated previously with an English-speaking population. This study tested the construct and concurrent validity of a 17-item French version of the scale and explored its relations with psychological adjustment and with adaptation assessed two years later. In a sample of 157 women diagnosed with a first breast cancer, the French version was administered along with the Body Image Questionnaire, the State-Trait Anxiety Inventory, the Perceived Stress Scale, the Social Support Questionnaire, and the Ways of Coping Checklist. A factor analysis performed on scores identified the three original factors: internal causal attribution, control over the course of the illness, and religious control. Internal causal attribution was associated with high scores for state and trait anxiety, negative body image, emotion-focused coping, and problem-focused coping. Control over the course of the cancer was positively associated with scores on both problem- and emotion-focused coping. Religious control was negatively associated with perceived stress. Emotional adjustment and quality of life were assessed in 59 of the 157 breast cancer patients two years after diagnosis and original testing. Hierarchical regression analyses indicated that internal causal attribution significantly predicted 38.1% of the variance in rated state anxiety. None of the dimensions of the Cancer Locus of Control Scale predicted the duration of survival measured two years later in 75 of the 157 patients.
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Goel, Puneeta, and Rupali Misra. "It’s not inter-religiosity but intra-religiosity that really matters in attitude towards business ethics." International Journal of Ethics and Systems 36, no. 2 (January 2, 2020): 167–84. http://dx.doi.org/10.1108/ijoes-10-2018-0153.
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Purpose Given the strong religious background of India, it is quite surprising that the country is ranked as the most corrupt nation in the Asia Pacific region in 2017. This prompts the authors to investigate the role of religiosity in shaping an individual’s preference for ethical behavior. The purpose of this paper is to explore the conceptual linkage between religiosity and attitude towards business ethics (ATBE) and also assess the role of gender and profession in shaping it. Design/methodology/approach Using a cross-sectional survey on two divergent professional groups, management students and working professionals, this study explores the causal role of religiosity on ATBE using pre-validated religious commitment inventory (RCI-10) and ATBE through multiple regression. The difference between ATBE owing to the difference in gender and profession is investigated using independent sample t-test and Levene’s F-test. Multiple analysis of variance and multiple analysis of covariance are used to test the difference in ethical business philosophies. Findings The findings of the study indicate that gender and profession do not influence ATBE, though religious individuals have an ethical approach towards business issues. The significant causal relationship between composite religiosity and ATBE is documented. Further, assessing the predictor role of intra- and inter-personal religiosity on ATBE, the authors see that only intra-personal religiosity, which measures individual’s meta-physical belief is found as a significant predictor of ATBE. Practical implications Individuals with higher intrapersonal religiosity would exhibit superior ethical conduct. For a developing country like India, such conduct at both private and public organizations would lead to reduced scams or frauds, stimulating economic growth. Originality/value Religion plays a significant role in the life of Indian people but its meaning and understanding differ from person to person. Evidence supports that people with strong religious beliefs whether management students or working professionals, tend to have a strong ethical attitude towards different situations in decision-making.
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Pokharel, Ramjee Prasad, and Narendra Raj Khanal. "Open Space: Typology and Distribution in Pokhara Lekhnath Metropolitan City." Geographical Journal of Nepal 11 (April 3, 2018): 25–44. http://dx.doi.org/10.3126/gjn.v11i0.19547.
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Open space is essential part of city life because it provides an opportunity for recreation, playing, religious activities, political activities, cultural activities and so on. This paper discusses the types of open space and its distribution in Pokhara Lekhanath Metropolitan City (PLMC). An inventory of open spaces was prepared based on the available analog maps with intensive field verification. There are eight major and 32 subtypes of open spaces with a total number of 246 within the PLMC. The main types of open spaces are park, playground, religious site, water surface, cave, aesthetic view point, river strip and messy places. Those open spaces vary in form, size, ownership and functions. The distribution of open spaces is not uniform among the 33 Wards in the Pokhara Lekhanath Metropolitan City. The number of open space varies from only one to twenty-one and total area of open space varies from only 51 ha to 4786 ha among those Wards. Per capita area of open space ranges from 0.16 to 659 m² among those wards. In many wards, per capita area of open space is less than 9 m² which is recommended by FAO. Such a poor situation is created mainly due to the lack of public land use planning, encroachment in open space for development of infrastructure such as public buildings, and lack of knowledge about the importance of open spaces among decision makers and local people and weak capacity of local people to protect and conserve open space from encroachment.The Geographical Journal of NepalVol. 11: 25-44, 2018
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Febryani, Ayu, Puspitawati Puspitawati, Trisni Andayani, Wira Fimansyah, and Dedi Andriansyah. "Folk Belief on Pancur Gading Site in Deli Tua Village, Sumatera Utara Province, Indonesia." International Journal of Management, Entrepreneurship, Social Science and Humanities 4, no. 1 (June 30, 2021): 01–16. http://dx.doi.org/10.31098/ijmesh.v4i1.410.
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Folk belief through magical practices is an integral part of the discussion about the Pancur Gading Site, located in Deli Tua Village, North Sumatra, Indonesia. Through this folk belief, people come with their own goals and purposes. The remains of this site can be seen by the rushing water of the two showers, namely ‘pancuran putri’ (princess shower) and ‘pancuran panglima’ (the commander's shower). People believe by using this water, all the problems in their life can be resolved immediately. Various magical practices are also held to fulfill human desires for the problems they face. The religious behavior of the people who believe in the properties of Pancur Gading is based on the folk belief in the worshiped figures. The legend of Putri Hijau provides a conception of revered supernatural figures, including the princess known as Putri Hijau or Nini Biring, her first brother (kakek naga), the second (kakek meriam), her commanders, and the ancestors who were worshiped according to cultural background of their respective communities. This belief is strengthened by the existence of media from supernatural experts who connect to patients. This paper is an effort to make an inventory of the various folk beliefs and traditions related to the Pancur Gading Site as an intangible cultural heritage.