Turning to God and to religious practice under strain.
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Qurʾān
القرآن6 shownVerses named for this subject by hand come first. The rest are found by the subject’s own Arabic and English senses and are shown as lexical matches, not as anchors anyone has confirmed.
Qur'ān 2:233Arabic sense: الرضا, رضا
۞وَٱلۡوَٰلِدَٰتُ يُرۡضِعۡنَ أَوۡلَٰدَهُنَّ حَوۡلَيۡنِ كَامِلَيۡنِۖ لِمَنۡ أَرَادَ أَن يُتِمَّ ٱلرَّضَاعَةَۚ وَعَلَى ٱلۡمَوۡلُودِ لَهُۥ رِزۡقُهُنَّ وَكِسۡوَتُهُنَّ بِٱلۡمَعۡرُوفِۚ لَا تُكَلَّفُ نَفۡسٌ إِلَّا وُسۡعَهَاۚ لَا تُضَآرَّ وَٰلِدَةُۢ بِوَلَدِهَا وَلَا مَوۡلُودࣱ لَّهُۥ بِوَلَدِهِۦۚ وَعَلَى ٱلۡوَارِثِ مِثۡلُ ذَٰلِكَۗ فَإِنۡ أَرَادَا فِصَالًا عَن تَرَاضࣲ مِّنۡهُمَا وَتَشَاوُرࣲ فَلَا جُنَاحَ عَلَيۡهِمَاۗ وَإِنۡ أَرَدتُّمۡ أَن تَسۡتَرۡضِعُوٓاْ أَوۡلَٰدَكُمۡ فَلَا جُنَاحَ عَلَيۡكُمۡ إِذَا سَلَّمۡتُم مَّآ ءَاتَيۡتُم بِٱلۡمَعۡرُوفِۗ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِيرࣱ
Mothers suckle their children for two whole years, if they wish to complete the term, and clothing and maintenance must be borne by the father in a fair manner. No one should be burdened with more than they can bear: no mother shall be made to suffer harm on account of her child, nor any father on account of his. The same duty is incumbent on the father’s heir. If, by mutual consent and consultation, the couple wish to wean [the child], they will not be blamed, nor will there be any blame if you wish to engage a wet nurse, provided you pay as agreed in a fair manner. Be mindful of God, knowing that He sees everything you do
Qur'ān 3:122Arabic sense: توكل
إِذۡ هَمَّت طَّآئِفَتَانِ مِنكُمۡ أَن تَفۡشَلَا وَٱللَّهُ وَلِيُّهُمَاۗ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ
Remember when two groups of you were about to lose heart and God protected them- let the believers put their trust in God
Qur'ān 3:159Arabic sense: توكل
فَبِمَا رَحۡمَةࣲ مِّنَ ٱللَّهِ لِنتَ لَهُمۡۖ وَلَوۡ كُنتَ فَظًّا غَلِيظَ ٱلۡقَلۡبِ لَٱنفَضُّواْ مِنۡ حَوۡلِكَۖ فَٱعۡفُ عَنۡهُمۡ وَٱسۡتَغۡفِرۡ لَهُمۡ وَشَاوِرۡهُمۡ فِي ٱلۡأَمۡرِۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُتَوَكِّلِينَ
By an act of mercy from God, you [Prophet] were gentle in your dealings with them- had you been harsh, or hard-hearted, they would have dispersed and left you- so pardon them and ask forgiveness for them. Consult with them about matters, then, when you have decided on a course of action, put your trust in God: God loves those who put their trust in Him
Qur'ān 3:160Arabic sense: توكل
إِن يَنصُرۡكُمُ ٱللَّهُ فَلَا غَالِبَ لَكُمۡۖ وَإِن يَخۡذُلۡكُمۡ فَمَن ذَا ٱلَّذِي يَنصُرُكُم مِّنۢ بَعۡدِهِۦۗ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ
If God helps you [believers], no one can overcome you; if He forsakes you, who else can help you? Believers should put their trust in God
Qur'ān 3:173Arabic sense: حسبنا الله
ٱلَّذِينَ قَالَ لَهُمُ ٱلنَّاسُ إِنَّ ٱلنَّاسَ قَدۡ جَمَعُواْ لَكُمۡ فَٱخۡشَوۡهُمۡ فَزَادَهُمۡ إِيمَٰنࣰ ا وَقَالُواْ حَسۡبُنَا ٱللَّهُ وَنِعۡمَ ٱلۡوَكِيلُ
Those whose faith only increased when people said, ‘Fear your enemy: they have amassed a great army against you,’ and who replied, ‘God is enough for us: He is the best protector,’
Qur'ān 4:81Arabic sense: توكل
وَيَقُولُونَ طَاعَةࣱ فَإِذَا بَرَزُواْ مِنۡ عِندِكَ بَيَّتَ طَآئِفَةࣱ مِّنۡهُمۡ غَيۡرَ ٱلَّذِي تَقُولُۖ وَٱللَّهُ يَكۡتُبُ مَا يُبَيِّتُونَۖ فَأَعۡرِضۡ عَنۡهُمۡ وَتَوَكَّلۡ عَلَى ٱللَّهِۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا
They say, ‘We obey you,’ but as soon as they leave your presence, some of them scheme by night to do other than what you said. God records what they scheme, so leave them alone, and put your trust in God: He is sufficient protector
Tafsīr
التفسير6 shownCommentary on the verses above, at most two editions per verse.
en-asbab-al-nuzul-by-al-wahidi on 2:233en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced
Mothers shall suckle their children two whole years-for those who desire to complete the suckling. Great is that Lord who is unique in loving kindness and without peer in caressing servants. He be- stows in testing, He is loyal to assurances. If we call Him, He hears, and if we do not, He knows. He is generous, loving, love-showing, and love-increasing; gentle, defect-hiding, excuse-hearing, a good God. His bounty is beyond all bounty, His generosity beyond all generosity, His mercy greater than all mercies, His love not like other loves. The example given of utmost mercy is the mercy of mothers, but God's mercy toward His servants is more than that, and His love is not like their love. Do you not see that He commands mothers to give milk to their children for two complete years, He urges them to nurture them, and He counsels them to take care of them? He does not confine Himself to the
en-al-jalalayn on 2:233en-al-jalalayncommentary on an ayah this subject surfaced
Mothers shall suckle their children for two full years kāmilayn ‘two full ones’ is an adjective for emphasis; this is for such as desire to fulfil the suckling and this is the maximum length of time. It is for the father to provide food for them the mothers and clothe them during the suckling if they be divorced honourably to the best of his ability. No soul is charged save to its capacity its ability; a mother shall not be harmed by her child that is on account of the child by being forced to suckle it if she does not want to; neither should a father be harmed by his child that is on account of it by being charged with more than he is able to bear. The mention of both parents here in relation to the child is intended to show sympathy for both. The heir the one inheriting from his father that is the young man who is the trustee of his father’s property has a similar duty to that of the f
en-asbab-al-nuzul-by-al-wahidi on 3:159en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced
It was by a mercy of God that thou wert soft with them. Hadst thou been harsh and hard of heart, they would have scattered from around thee. So pardon them, ask forgiveness for them, and consult with them in the affair. And when thou art resolved, trust in God. Surely God loves those who trust. “O master of masters! O paragon of engendered beings! You are generous and lovingly kind, gentle and ever-merciful to everyone. You drive everyone by customs that hit the mark. You call everyone to the table of exaltedness and convey to everlasting felicity. You are like a father for the orphans, a husband for the widowed. You caress the familiar and you show the road to the estranged. You are mercy itself for the world's folk, a cause of generous giving to all the servants. O master, there is all of this, but take care not to see yourself. Do not consider these as your own acquisitions, for all o
en-asbab-al-nuzul-by-al-wahidi on 3:173en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced
(Those unto whom men said: Lo! the people have gathered against you, therefor fear them�) [3:173]. Abu Ishaq al-Tha'alibi informed us> Abu Salih Shu'ayb ibn Muhammad> Abu Hatim al-Tamimi> Ahmad ibn al-Azhar> Rawh ibn 'Ubadah> Sa'id> Qatadah who said: �This refers to the day of Uhud, following the deaths and wounds that the Muslims had suffered and after the idolaters, Abu Sufyan and his company, had left. The Prophet, Allah bless him and give him peace, said to his Companions: 'Would a group gather for war for Allah's sake and seek their enemy, for this is more prone to cause damage to the enemy and more likely to drive them away for a distance?' A group set off, despite of what Allah knew of their extreme exhaustion. When they reached Dhu'l-Hulayfah, the Bedouins and other people came to them, saying: 'Abu Sufyan is going to attack you', but they only said: 'Allah is Sufficient for us!
en-al-jalalayn on 3:122en-al-jalalayncommentary on an ayah this subject surfaced
When idh substitutes for the previous idh two parties of you the Banū Salima and the Banū Hāritha the two flanks of the army were about to lose heart about to shrink from the battle and retreat after ‘Abd Allāh b. Ubayy the hypocrite and his companions began to retreat. He Ibn Ubayy said ‘Why should we get ourselves and our children killed?’ and he also said to Abū Jābir al-Salamī — who had said to him ‘I implore you by God for your Prophet’s sake and yours’ — ‘If we knew how to fight we would follow you!’ But God then made them the Banū Salima and the Banū Hāritha steadfast and they did not abandon the field; and God was their Protector their Helper and let the believers rely on God let them place their trust in Him and none other.
en-tafisr-ibn-kathir on 3:122en-tafisr-ibn-kathircommentary on an ayah this subject surfaced
And (remember) when you left your household in the morning to post the believers at their stations for the battle (of Uhud). And Allah is All-Hearer, All-Knower (121)When two parties from among you were about to lose heart, but Allah was their Wali (Supporter and Protector). And in Allah should the believers put their trust (122)And Allah has already made you victorious at Badr, when you were a weak little force. So have Taqwa of Allah that you may be grateful (123)
The Battle of Uhud
According to the majority of scholars, these Ayat are describing the battle of Uhud, as Ibn 'Abbas, Al-Hasan, Qatadah, As-Suddi and others said. The battle of Uhud occurred on a Saturday, in the month of Shawwal on the third year of Hijrah. 'Ikrimah said that Uhud occurred in the middle of the month of Shawwal, and Allah knows best.
The Reason Behind the Battle of Uhud
The idolators suffered many casual
Research library, full list
551 to 575 of 869A Multidimensional Exploration of the Link Between Religiosity and Mental Wellbeing for 2SLGBTQI+ Canadians.
2SLGBTQI+ Canadians occupy various prejudicial cis/heteronormative systems, as illustrated by rapidly increasing homo/bi/transphobia and gender- and sexuality-based violence targeting this population. As a result, their mental wellbeing is progressively deteriorating; the identification of risk and protective factors for this population's mental wellbeing is vital. Religiosity, although protective for other populations, may be such a risk factor for the mental wellbeing of some 2SLGBTQI+ people. This study investigated and compared how five independent dimensions of religiosity-private practice, ideology, intellect, public practice, and experience-are linked to mental wellbeing for 2SLGBTQI+ Canadians who report a religious belief. Through its cross-sectional design, this study was conducted among self-identified 2SLGBTQI+ people in Canada (N = 903) by means of an online survey from Nove…
matched on Religion and Psychology (mesh), Religion (mesh)
Death Anxiety and COVID-19 Anxiety. The Mediating Role of Religious Relational Identification and the Impact of Emotional Regulation Strategies.
Management theory of terror (TMT) explains the way disease and death anxiety (DA) are managed through religion during crisis (i.e., COVID-19 pandemic). 344 women students completed self-reported questionnaires regarding death and COVID-19 anxiety, religious relational identification, and emotional regulation. Results show positive relation between religious relational identification and death anxiety, and COVID-19 anxiety. The interaction between death anxiety and emotional regulation shows that both cognitive reappraisal and expressive suppression are dysfunctional for COVID-19 anxiety. A moderated mediation effect is significant, showing that COVID-19 anxiety is not decreasing due to usual and natural ways of coping (i.e., religious relational identification and cognitive reappraisal).
matched on Religion and Psychology (mesh), Adaptation, Psychological (mesh)
Psychological trauma and moral injury in religious leaders during COVID-19.
Religious leaders are at risk of psychological trauma and moral injury during the COVID-19 pandemic. This article highlights potentially traumatic or morally injurious experiences for religious leaders and provides evidence-based recommendations for mitigating their impact. (PsycInfo Database Record (c) 2020 APA, all rights reserved).
matched on Religion and Psychology (mesh), Clergy (mesh)
Unpleasant meditation-related experiences in regular meditators: Prevalence, predictors, and conceptual considerations.
So far, the large and expanding body of research on meditation has mostly focussed on the putative benefits of meditation on health and well-being. However, a growing number of reports indicate that psychologically unpleasant experiences can occur in the context of meditation practice. Very little is known about the prevalence and potential causes of these experiences. The aim of this study was to report the prevalence of particularly unpleasant meditation-related experiences in a large international sample of regular meditators, and to explore the association of these experiences with demographic characteristics, meditation practice, repetitive negative thinking, mindfulness, and self-compassion. Using a cross-sectional online survey, 1,232 regular meditators with at least two months of meditation experience (mean age = 44.8 years ± 13.8, 53.6% female) responded to one question about pa…
matched on Religion and Psychology (mesh), Religion (mesh)
Administrative Stressors and Islamic Coping Strategies Among Muslim Primary Principals in Malaysia: A Mixed Method Study.
Principals are school leaders who experienced stress while leading their schools towards excellence. However, principals stress experiences are always ignored and least studied. This mixed-methods study investigates primary principals' stress experiences and their Islamic coping strategies used in incapacitating the stress experiences. A total of 216 Muslim primary principals across different gender, types of schools and years of experiences as school leaders responded to the administrative stress and the Islamic coping strategies items. In addition, seven primary principals were purposefully selected and interviewed in exploring their reasons of using Islamic coping strategies for their relieving process. Results discovered that primary principals experienced fairly stress level and they perceived managing students' academic achievement was the most stressor followed by managing teacher…
matched on Religion and Psychology (mesh), Adaptation, Psychological (mesh)
Pornography, Religion, and Parent-Child Relationship Quality.
Frequent pornography use is often negatively associated with marital quality. Recent research has argued that this negative association is particularly strong for those who are embedded in religious communities, likely due to the greater stigma and shame associated with viewing pornography. In order to test and extend this theory, the current study examined how religious service attendance moderates the link between parents' pornography consumption and four measures of parent-child relationship quality. Analyses of 2006 Portraits of American Life Study data (N = 2610) revealed that greater pornography viewing predicted negative outcomes on two out of four measures of parent-child relationship quality, while religious service attendance was associated with more positive parent-child relationship outcomes. Interaction effects, however, affirmed that the negative association between porn vi…
matched on Religion and Psychology (mesh), Religion (mesh)
A Positive Psychology Intervention in a Hindu Community: The Pilot Study of the Hero Lab Curriculum.
India has high rates of mental health issues among its youth and low-income communities experience a disproportionate amount of depression and suicide. Positive psychology, the act of promoting well-being, could be used as a tool to promote wellness and help improve the mental health of youth living in slum areas of India. A pilot positively psychology program, "The Hero Lab", was conducted in a migratory slum in Worli, Mumbai, with trained Hindu community leaders implementing the interventions toward at-risk Hindu youth. The curriculum's impact showed statistical improvement (p < 0.001) in happiness (General Happiness Scale from 11.24 ± 1.56 to 19.08 ± 3.32), grit (Grit Survey from 2.23 ± 0.34 to 3.24 ± 0.67), empathy (Toronto Empathy Questionnaire from 24.92 ± 3.27 to 41.96 ± 8.41), and gratitude (Gratitude Survey from 16.88 ± 3.47 to 27.98 ± 6.59). While a pilot study, the Hero Lab cu…
matched on Religion and Psychology (mesh), Adaptation, Psychological (mesh)
Validation of the Penn Inventory of Scrupulosity (PIOS) in scrupulous and nonscrupulous patients: Revision of factor structure and psychometrics.
Scrupulosity, or obsessive-compulsive symptoms related to religiosity or religion, is a common presentation of obsessive compulsive disorder (OCD), and it is important to elucidate its phenomenology and measurement. Today, the most widespread questionnaire for the assessment of scrupulosity is the Penn Inventory of Scrupulosity (PIOS). The current study examines the psychometric properties of the PIOS in outpatient, treatment-seeking patients. Results of a confirmatory factor analysis suggested an unsatisfactory fit for previously suggested factor structures. A follow-up exploratory factor analysis suggested that a bifactor model was the most suitable solution. In addition, the scores of the PIOS and its revised subscales were found to have moderate-good concurrent validity; however, its scores discriminated poorly between patients with scrupulous obsessions and patients with OCD and oth…
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Lang C (2014)MEDLINE-indexed journal, not yet read by usTranscultural psychiatry2 citations Trick or treat? Muslim Thangals, psychologisation and pragmatic realism in northern Kerala, India.
Thangals are an endogamous community in Kerala, India, of Yemeni heritage who claim direct descent from the Prophet Muhammad's family. Due to their sacrosanct status, many thangals work as religious healers and thus are part of the informal mental health care system in Northern Kerala. Using the case of one thangal healer as an illustration of the many ritual healers in Kerala who engage the modern discourse of psychology in their practices, I argue that the psychologisation of ritual healing is part of a wider trend: the increasing rationalisation and scientification of traditional medical practices, whereby an increasing number of traditional healers negotiate science, modernity and religion and position their practice within these contested fields. Based on the analysis of this thangal's healing practice in the local context of Northern Kerala, I further argue that in order to underst…
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Direct and indirect effects of religiosity on valuation of life through forgiveness and social provisions among older incarcerated males.
Purpose of the study: Few studies have investigated the influence of religiosity (REL), forgiveness, and social resources on incarcerated individuals' attachment to their lives, or valuation of life (VOL). We tested a model linking REL to VOL through 3 subscales of the Heartland Forgiveness Scale (Self, Others, and Situations) and social provisions (SPS).
Design and methods: Cross-sectional data were collected from 261 male prison inmates, aged 45-82, incarcerated in 8 state-managed correctional facilities. Participants were sampled from the prison census database (Oklahoma Department of Corrections or DOC). Exclusion criteria, per the Oklahoma DOC, were those housed in medical or psychiatric units, currently in solitary confinement, or sentenced to death row.
Results: To account for possible violations of multivariate normality, we used the Satorra-Bentler chi-square statistic. The fina…
matched on Religion and Psychology (mesh), Adaptation, Psychological (mesh)
"You need a song to bring you through": the use of religious songs to manage stressful life events.
Purpose: To explore in a sample of older African Americans how religious songs were used to cope with stressful life events and to explore the religious beliefs associated with these songs.
Design and methods: Sixty-five African American older adults residing in the Southeastern US participated in a qualitative descriptive study involving criterion sampling, open-ended semi-structured interviews, qualitative content analysis, and descriptive statistics.
Results: Religion expressed through song was a coping strategy for participants experiencing stressful life events who described feelings of being comforted, strengthened, able to endure, uplifted, and able to find peace by turning to the types of religious songs described here. Five types of songs were used including those evoking Thanksgiving and Praise, Instructive, Memory of Forefathers, Communication with God, and Life after Death.
I…
matched on Religion and Psychology (mesh), Adaptation, Psychological (mesh)
Religious practices, beliefs, and mental health: variations across ethnicity.
Objectives: We examined whether Black Americans and Hispanic Americans experienced greater mental health benefits from religious involvement than White Americans, and whether these benefits would be mediated through three psychosocial factors--social support, meaning, and forgiveness.
Methods: Utilizing data from a probability sample of Chicago-based adults (n=3103), ethnicity-stratified multivariate regression models estimated the association of religiosity with depressive symptoms, anxiety symptoms, and major depressive disorder (MDD). Models controlled for potential confounders and psychosocial mediators.
Results: Contrary to our hypotheses, religiously involved Black Americans and Hispanic Americans did not experience greater mental health benefits than their White counterparts. For White Americans alone, service attendance was inversely related to depressive symptoms, anxiety sympto…
matched on Religion and Psychology (mesh), Religion (mesh)
Religiosity is an important part of coping with grief in pregnancy after a traumatic second trimester loss.
Women (n = 15) who were pregnant after a traumatic late pregnancy loss (termination because of fetal death or serious anomalies) completed psychometric screening tests and scales, including the Perinatal Grief Scale (PGS), the Impact of Event Scale (IES), the Duke Depression Inventory (DDI), the Generalized Anxiety Disorder-7 (GAD), and the Hoge Scale for Intrinsic Religiosity (IR). Despite a mean elapsed time since the prior loss of 27 (range, 7-47) months, half (7/15, 47%) of the combined groups had high levels of grief on the PGS. Multiple positive scores on psychometric tests were frequent: Sixty percent (9/15) had high scores on the PGS Active Grief subscale or on the IES. Forty percent (6/15) had a high score on the DDI, and 17% (3/15) on the GAD. IR scores significantly and negatively correlated with scores on the Despair subscale of the PGS. The results from this pilot study sugg…
matched on Religion and Psychology (mesh), Adaptation, Psychological (mesh)
Confronting suffering and death at the end of life: the impact of religiosity, psychosocial factors, and life regret among hospice patients.
Although the role of spiritual, psychological, and social factors is receiving increasing attention in the end of life (EOL) context, we know far less than we need to about how these factors shape attitudes toward life and death in the face of looming loss. The present study begins to remedy these limitations by examining the relative impact of demographic characteristics, religious and psychosocial factors, and life regret on death attitudes and psychological wellbeing for a diverse group of 153 hospice patients. In addition to relying on well-validated quantitative assessments, qualitative interviews were conducted with participants to further illustrate the role of study factors in shaping various dimensions of death anxiety or acceptance and quality of life. In general, results showed that factors assessed in this investigation were significantly correlated with death attitudes and e…
matched on Religion and Psychology (mesh), Adaptation, Psychological (mesh)
Struggling and enduring with God, religious support, and recovery from severe mental illness.
Objectives: People with severe mental illnesses may achieve varying degrees of recovery, including symptom reduction and community integration. Research also indicates that religiosity facilitates coping with psychological disorders. In this study, we assessed the relationship between religiosity and recovery from severe mental illnesses.
Design: Self-report data were collected from 81 participants with severe mental illnesses. We measured recovery, religious support, and participants' struggle or endurance with faith.
Results: Religious support and enduring with faith were positively associated with recovery. Struggling was negatively associated with recovery, and that relationship was mediated by religious support.
Conclusions: Religious variables, including religious support and spiritual struggle, might affect recovery from severe mental illnesses.
matched on Religion and Psychology (mesh), Adaptation, Psychological (mesh)
Views of Iranian patients on life with cancer: a phenomenological study.
Cancer is one of the major causes of death worldwide. The diagnosis of this disease can cause significant stress, which destroys the patient's hopes, dreams and expectations. The aim of this qualitative phenomenological study was to explore the perceptions of 23 Iranian patients about life with cancer using in-depth and semi-structured interviews as the method of data collection. The data were analyzed using Benner's interpretive thematic analysis method. Four main themes were clarified by studying the patients' experiences of life with cancer: (i) cancer as a kind of divine test; (ii) a very bitter and debilitating experience; (iii) chemotherapy as the most difficult experience of cancer; and (iv) a continuous struggle. Life with cancer is full of suffering, stress and bitterness. Fear and hope are intertwined; this phase can be successfully endured by patience, tolerance and stability.…
matched on Religion and Psychology (mesh), Adaptation, Psychological (mesh)
The meaning of hope from the perspective of Chinese advanced cancer patients in Hong Kong.
Aim: This article reports a study to examine the meaning of hope from the perspective of Chinese advanced cancer patients in Hong Kong.
Methods: Semi-structured interviews were conducted with a convenience sample of advanced cancer patients recruited from the palliative care unit of a local hospital. Data were saturated after 17 participants were interviewed. Qualitative content analysis was adopted to analyse the data.
Findings: Hope as experienced by the participants was found to consist of five components: living a normal life, social support, actively letting go of control, reconciliation between life and death, and wellbeing of significant others.
Conclusions: While hope is related to the wellbeing of patients with advanced cancer, successful palliative care partly depends on an awareness of the importance of hope in the end-of-life context and cultural sensitivity to the meanings b…
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Coping with potentially incompatible identities: accounts of religious, ethnic, and sexual identities from British Pakistani men who identify as Muslim and gay.
This study explores how a group of young British Muslim gay men (BMGM) of Pakistani background in non-gay affirmative religious contexts understood and defined their sexual, religious, and ethnic identities, focusing upon the negotiation and construction of these identities and particularly upon strategies employed for coping with identity threat. A total of 12 BMGM were interviewed using a semi-structured interview schedule. Transcripts were subjected to qualitative thematic analysis as described by Braun and Clarke. The aim was to explore participants' lived experiences through the interpretive lens of identity process theory. Four superordinate themes are reported, entitled 'I'm gay because … ': making sense of gay identity, 'It's all about temptation': invoking religious discourses to explain sexual identity, 'Going against God': fear of divine retribution, 'It's easier to be gay her…
matched on Religion and Psychology (mesh), Adaptation, Psychological (mesh)
Coping strategies of adults with leukemia undergoing hematopoietic stem cell transplantation in Iran: a qualitative study.
Hematopoietic stem cell transplantation (HSCT) causes significant physical, social, psychological, and emotional stress in patients with leukemia. This qualitative study using semi-structured interviews explored the coping strategies of 10 adults with acute leukemia who were undergoing this form of treatment in transplantation units in a major hospital in Tehran, Iran, from 2009 to 2010. A content analysis identified eight themes and 13 subthemes that described the participants' coping strategies. The major themes were: attribution, denial and avoidance, connection with divine purpose, organizing treatment, seeking social support, modifying, reflection, and patience and resignation. A deeper understanding of the coping strategies that are used by patients with leukemia undergoing HSCT can help healthcare providers to encourage patients to use strategies that are likely to be more effecti…
matched on Religion and Psychology (mesh), Adaptation, Psychological (mesh)
Difficulties and coping strategies of Sudanese refugees: a qualitative approach.
A qualitative approach was used to interview 23 Sudanese refugees residing in Brisbane, Australia. Semi-structured interviews were conducted to examine the participants' pre-migration, transit and post-migration experiences. Refugees reported traumatic and life-threatening experiences during the pre-migration and transit phases, and difficulties with resettlement during the post-migration phase. Nevertheless, participants reported using a number of coping strategies across all phases, including: reliance on religious beliefs, cognitive strategies such as reframing the situation, relying on their inner resources, and focusing on future wishes and aspirations. Social support also emerged as a salient coping strategy. The findings are useful for mental health professionals as they highlight the difficulties experienced by refugees across phases of migration as well as strategies they use to…
matched on Religion and Psychology (mesh), Adaptation, Psychological (mesh)
God and the government: testing a compensatory control mechanism for the support of external systems.
The authors propose that the high levels of support often observed for governmental and religious systems can be explained, in part, as a means of coping with the threat posed by chronically or situationally fluctuating levels of perceived personal control. Three experiments demonstrated a causal relation between lowered perceptions of personal control and the defense of external systems, including increased beliefs in the existence of a controlling God (Studies 1 and 2) and defense of the overarching socio-political system (Study 4). A 4th experiment (Study 5) showed the converse to be true: A challenge to the usefulness of external systems of control led to increased illusory perceptions of personal control. In addition, a cross-national data set demonstrated that lower levels of personal control are associated with higher support for governmental control (across 67 nations; Study 3). …
matched on Religion and Psychology (mesh), Adaptation, Psychological (mesh)
Coping and resilience in refugees from the Sudan: a narrative account.
Objective: The purpose of this paper was to identify and explicate coping and resilience themes employed by 13 re-settled Sudanese refugees.
Method: A sample of 13 Sudanese refugees was asked to describe their experience of coping in the three periods of their migration, namely: pre migration from Sudan, transit, and post migration in their host country. Members of the sample participated in qualitative interviews conducted with the assistance a bilingual community worker.
Results: Three themes that characterized the experience of re-settled refugees across all periods were: religious beliefs, social support and personal qualities. A fourth less salient, theme, comparison with others, also emerged in the post-migration context.
Conclusions: A number of themes associated with coping and resilience in response to trauma were identified. These themes may be translated into strategies to ass…
matched on Religion and Psychology (mesh), Adaptation, Psychological (mesh)
Kennemer DL (2007)MEDLINE-indexed journal, not yet read by usThe journal of pastoral care & counseling : JPCC Pastoral theory and practice in the team approach to treatment of scrupulosity as a component of obsessive compulsive disorder.
The statistical estimates of the prevalence of Obsessive Compulsive Disorder (OCD) in the general population have increased dramatically in recent years. "Blasphemous" obsessions and religious compulsions dominate the clinical picture of many sufferers of OCD. Freud proposed that religion might be a contributing factor for many patients with mental illness. He hedged, however, that observation--something that many of his followers have not done. Others have noted the pathoplasticity of strict religious upbringing and images of God as vindictive or otherwise harsh. Only recently--since the 1970s--has much clinical attention been focused on this disorder by the other disciplines within the mental health community. The church, however, is ahead of the curve in diagnosis and treatment of scrupulosity. It has long been a concern for pastoral counselors--particularly pre-Vatican II Roman Catho…
matched on Religion and Psychology (mesh), Pastoral Care (mesh)
Coping with breast cancer in newly diagnosed Iranian women.
Aim: This paper reports a study exploring how Iranian women coped with newly diagnosed breast cancer and provides a foundation for cultural-based care.
Background: Although research has indicated that coping strategies are associated with adaptation to breast cancer, and despite the number of women with newly diagnosed breast cancer increasing each year, there is no information on how Iranian women cope with breast cancer when compared with women of other cultures.
Method: In this qualitative study, 19 women with newly diagnosed breast cancer were interviewed during the period May-September 2004 about coping with their disease. Interviews were analysed using a content analysis method.
Findings: The main themes emerging from this qualitative study included coping using a religious approach (acceptance of disease as God's will; spiritual fighting), thinking about the disease (positive thin…
matched on Religion and Psychology (mesh), Adaptation, Psychological (mesh)
[The relationship between death obsession and religiosity in Muslim nursing home non-demented residents in Tunisia].
Background: The death distress would be one of the most important problems in the older population and would be more pronounced in some vulnerable older subjects, including those living in nursing homes facilities. We aimed to assess death obsession (DO) in elderly without dementia living in nursing homes, and to examine the association between DO and religiosity.
Methods: We carried out a cross-sectional survey involving 42 old subjects living in Manouba nursing home. The "Mini-Mental State Examination", the "Geriatric Depression Scale", the "Activity of Daily Living", the "Cumulative Illness Rating Scale-Geriatric", the "Death Obsession Scale", the "Brief religious coping scale" and the "Arabic Religiosity Scale" were used to assess cognitive functions, depression, level of dependency, comorbidities, death obsession, religious coping and religiosity, respectively.
Results: We found rel…
matched on religious coping (text), Adaptation, Psychological (mesh), Religion (mesh)