Trust and betrayal

وَلَا تَقۡرَبُواْ مَالَ ٱلۡيَتِيمِ إِلَّا بِٱلَّتِي هِيَ أَحۡسَنُ حَتَّىٰ يَبۡلُغَ أَشُدَّهُۥۚ وَأَوۡفُواْ بِٱلۡعَهۡدِۖ إِنَّ ٱلۡعَهۡدَ كَانَ مَسۡـُٔولࣰ ا

Do not go near the orphan’s property, except with the best [intentions], until he reaches the age of maturity. Honour your pledges: you will be questioned about your pledges

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَوۡفُواْ بِٱلۡعُقُودِۚ أُحِلَّتۡ لَكُم بَهِيمَةُ ٱلۡأَنۡعَٰمِ إِلَّا مَا يُتۡلَىٰ عَلَيۡكُمۡ غَيۡرَ مُحِلِّي ٱلصَّيۡدِ وَأَنتُمۡ حُرُمٌۗ إِنَّ ٱللَّهَ يَحۡكُمُ مَا يُرِيدُ

You who believe, fulfil your obligations. Livestock animals are lawful as food for you, with the exception of what is about to be announced to you. You are forbidden to kill game while you are on pilgrimage––God commands what He will

إِنَّا عَرَضۡنَا ٱلۡأَمَانَةَ عَلَى ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَٱلۡجِبَالِ فَأَبَيۡنَ أَن يَحۡمِلۡنَهَا وَأَشۡفَقۡنَ مِنۡهَا وَحَمَلَهَا ٱلۡإِنسَٰنُۖ إِنَّهُۥ كَانَ ظَلُومࣰ ا جَهُولࣰ ا

We offered the Trust to the heavens, the earth, and the mountains, yet they refused to undertake it and were afraid of it; mankind undertook it- they have always been inept and foolish

فَرَجَعَ مُوسَىٰٓ إِلَىٰ قَوۡمِهِۦ غَضۡبَٰنَ أَسِفࣰ اۚ قَالَ يَٰقَوۡمِ أَلَمۡ يَعِدۡكُمۡ رَبُّكُمۡ وَعۡدًا حَسَنًاۚ أَفَطَالَ عَلَيۡكُمُ ٱلۡعَهۡدُ أَمۡ أَرَدتُّمۡ أَن يَحِلَّ عَلَيۡكُمۡ غَضَبࣱ مِّن رَّبِّكُمۡ فَأَخۡلَفۡتُم مَّوۡعِدِي

Moses returned to his people, angry and aggrieved. He said, ‘My people, did your Lord not make you a gracious promise? Was my absence too long for you? Did you want anger to fall on you from your Lord and so broke your word to me?’

ٱلَّذِينَ يَنقُضُونَ عَهۡدَ ٱللَّهِ مِنۢ بَعۡدِ مِيثَٰقِهِۦ وَيَقۡطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفۡسِدُونَ فِي ٱلۡأَرۡضِۚ أُوْلَٰٓئِكَ هُمُ ٱلۡخَٰسِرُونَ

those who break their covenant with God after it has been confirmed, who sever the bonds that God has commanded to be joined, who spread corruption on the earth- these are the losers

وَٱلَّذِينَ هُمۡ لِأَمَٰنَٰتِهِمۡ وَعَهۡدِهِمۡ رَٰعُونَ

who are faithful to their trusts and pledges

And do not come anywhere near an orphan’s property except in the fairest manner until he comes of age. And fulfil the covenant should you make a covenant with God or with people in general. Indeed the covenant will be enquired into.

And come not near to the orphan's property except to improve it, until he attains the age of full strength. And fulfill (every) covenant. Verily, the covenant will be questioned about (34)And give full measure when you measure, and weigh with a balance that is straight. That is good (advantageous) and better in the end (35) The Command to handle the Orphan's Wealth properly and to be Honest in Weights and Measures وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُ (And come not near to the orphan's property except to improve it, until he attains the age of full strength.) meaning, do not dispose of the orphan's wealth except in a proper manner. وَلَا تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَن يَكْبَرُوا ۚ وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ ۖ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ (but consume it [the orphan's property] not wastefully

O you who have faith! It is narrated that Jaʿfar ibn MuḤammad said that these words have four traits through which the Lord of the Worlds honored and caressed the community. One is that they are a call, second an intimation, third an allusion, and fourth a bearing witness. O is a call, you is an intimation, who is an allusion, and have faith is a bearing witness. The call is an honor, the intimation of mercy, the allusion to love, and the bearing witness to recognition. “He called them before He made them appear, and He named them before He saw them.” They were in the concealment of nonexistence when He called them to honor. They had not yet come into the circle of existence when He named them with a beautiful name: He named you sub- mitters from before [22:78]. He saw the faults and He approved of the faults. He saw the offenses, and He bought the offenses. He saw the pure ones of the h

O you who believe fulfil your bonds the covenants confirmed between you and God and between you and other people. Lawful to you is the beast of the flocks camels cattle and sheep and goats to eat after slaughtering them except that which is now being recited to you as forbidden in the verse below Forbidden to you are carrion…Q. 53; the exceptive clause here is a discontinuous one but may also be continuous; the forbidding concerns that which has succumbed to death and the like; game not being lawful to you when you are on pilgrimage hurum means muhrimūn; ghayra ‘not’ is in the accusative as it introduces a circumstantial qualifier referring to the subject of the pronoun lakum ‘to you’. Verily God decrees whatever He desires in the way of making things lawful or otherwise and there can be no objection thereto.

Surely We offered the Trust to the heavens and the earth and the mountains, but they refused to carry it and feared it, and man carried it. Surely he was a great wrongdoer, deeply ignorant. For a time Adam the Chosen-that first wayfarer, that wellspring of beginningless gentleness, that coffer of the wonders of omnipotence, that jewel-box of the gentleness of the Haqiqah, that shoot in the garden of generosity-was kept between Mecca and Taif in the cradle of the covenant of recognitions. The ill-fortuned, ill-eyed Iblis passed by. With the hand of envy he shook Adam's makeup and found it empty. He said, “This creature will not be self-possessed. He is empty, and nothing comes forth from something empty.” Beginningless good fortune replied on behalf of Adam: “Wait a few days until the falcon of his mystery takes flight! The first prey it hunts will be you.” The abandoned and accursed Ibli

Indeed We offered the Trust — the obligation to prayer and other matters which when performed result in reward and when neglected result in punishment — to the heavens and the earth and the mountains and created in them the power of comprehension and speech at the time of that offer but they refused to bear it and were apprehensive of it; but man Adam undertook it when it was offered to him. Truly he is a wrongdoer to his own soul because of what he undertook ignorant of the responsibility that comes with it —

حَدَّثَنَا ابْنُ سَلاَمٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ أَبِي سُهَيْلٍ، نَافِعِ بْنِ مَالِكِ بْنِ أَبِي عَامِرٍ عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ آيَةُ الْمُنَافِقِ ثَلاَثٌ إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ ‏"‏‏.‏

Narrated Abu Huraira:Allah's Messenger (ﷺ) said, "The signs of a hypocrite are three: Whenever he speaks, he tells a lie; and whenever he promises, he breaks his promise; and whenever he is entrusted, he betrays (proves to be dishonest)

حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا يَحْيَى، عَنْ عُبَيْدِ اللَّهِ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ ـ رضى الله عنهما ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ الْغَادِرُ يُرْفَعُ لَهُ لِوَاءٌ يَوْمَ الْقِيَامَةِ، يُقَالُ هَذِهِ غَدْرَةُ فُلاَنِ بْنِ فُلاَنٍ ‏"‏‏.‏

Narrated Ibn `Umar:The Prophet (ﷺ) said, "For every betrayer (perfidious person), a flag will be raised on the Day of Resurrection, and it will be announced (publicly) 'This is the betrayal (perfidy) of so-and-so, the son of so-and-so

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ نُمَيْرٍ، ح وَحَدَّثَنَا ابْنُ نُمَيْرٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا الأَعْمَشُ، ح وَحَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، حَدَّثَنَا وَكِيعٌ، حَدَّثَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، عَنْ عَبْدِ اللَّهِ بْنِ مُرَّةَ، عَنْ مَسْرُوقٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ أَرْبَعٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقًا خَالِصًا وَمَنْ كَانَتْ فِيهِ خَلَّةٌ مِنْهُنَّ كَانَتْ فِيهِ خَلَّةٌ مِنْ نِفَاقٍ حَتَّى يَدَعَهَا إِذَا حَدَّثَ كَذَبَ وَإِذَا عَاهَدَ غَدَرَ وَإِذَا وَعَدَ أَخْلَفَ وَإِذَا خَاصَمَ فَجَرَ ‏"‏ ‏.‏ غَيْرَ أَنَّ فِي حَدِيثِ سُفْيَانَ ‏"‏ وَإِنْ كَانَتْ فِيهِ خَصْلَةٌ مِنْهُنَّ كَانَتْ فِيهِ خَصْلَةٌ مِنَ النِّفَاقِ ‏"‏ ‏.‏

It is narrated on the authority of Abdullah b. 'Amr that the Prophet observed:"There are four characteristics, whoever has them all is a pure hypocrite, and whoever has one of its characteristics, he has one of the characteristics of hypocrisy, until he gives it up: When he speaks he lies, when he makes a covenant he betrays it, when he makes a promise he breaks it, and when he disputes he resorts to obscene speech." In the narration of Sufyan (one of the narrators) it is: "And if he has one of them, he has one of the characteristics of hypocrisy

حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلاَءِ، وَأَحْمَدُ بْنُ إِبْرَاهِيمَ، قَالاَ حَدَّثَنَا طَلْقُ بْنُ غَنَّامٍ، عَنْ شَرِيكٍ، - قَالَ ابْنُ الْعَلاَءِ وَقَيْسٍ - عَنْ أَبِي حُصَيْنٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ أَدِّ الأَمَانَةَ إِلَى مَنِ ائْتَمَنَكَ وَلاَ تَخُنْ مَنْ خَانَكَ ‏"‏ ‏.‏

Narrated AbuHurayrah: The Prophet (ﷺ) said: Pay the deposit to him who deposited it with you, and do not betray him who betrayed you

حَدَّثَنَا سُلَيْمَانُ أَبُو الرَّبِيعِ، قَالَ حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، قَالَ حَدَّثَنَا نَافِعُ بْنُ مَالِكِ بْنِ أَبِي عَامِرٍ أَبُو سُهَيْلٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ آيَةُ الْمُنَافِقِ ثَلاَثٌ إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا اؤْتُمِنَ خَانَ ‏"‏‏.‏

Narrated Abu Huraira: The Prophet (ﷺ) said, "The signs of a hypocrite are three: 1. Whenever he speaks, he tells a lie. 2. Whenever he promises, he always breaks it (his promise ). 3. If you trust him, he proves to be dishonest. (If you keep something as a trust with him, he will not return it)

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، عَنْ أَبِي سُهَيْلٍ، نَافِعِ بْنِ مَالِكِ بْنِ أَبِي عَامِرٍ عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ آيَةُ الْمُنَافِقِ ثَلاَثٌ إِذَا حَدَّثَ كَذَبَ، وَإِذَا اؤْتُمِنَ خَانَ، وَإِذَا وَعَدَ أَخَلَفَ ‏"‏‏.‏

Narrated Abu Huraira:Allah's Messenger (ﷺ) said, "The signs of a hypocrite are three: (1) whenever he speaks, he tells a lie, (2) whenever he is entrusted, he proves to be dishonest, (3) whenever he promises, he breaks his promise

وقال معاذ بن جبل قال لي رسول الله صلى الله عليه وسلم أوصيك بتقوى الله وصدق الحديث ووفاء العهد وأداء الأمانة وترك الخيانة وحفظ الجار ورحمة اليتيم ولين الكلام وبذل السلام وخفض الجناح + حديث معاذ أوصيك بتقوى الله وصدق الحديث أخرجه الخرائطي في مكارم الأخلاق و البيهقي في كتاب الزهد وأبو نعيم في الحلية ولم يقل البيهقي وخفض الجناح وإسناد ضعيف +

التبرر ونحوه الخامس الخيانة في الأمانة فإذا اؤتمن الرجل أمانة فالواجب عليه أن يردها كما قال تعالى إن الله يأمركم أن تؤدوا الأمانات إلى أهلها النساء وقال النبي صلى الله عليه وسلم أد الأمانة إلى من ائتمنك وقال في خطبته في حجة الوداع من كانت عنده أمانة فليؤدها إلى من ائتمنه عليها قال الله عز وجل ياآيها الذين أمنوا لا تخونوا الله والرسول وتخونوا أماناتكم وأنتم تعلمون الأنفال فالخيانة في الأمانة من خصال النفاق وفي حديث ابن مسعود من قوله وروى مرفوعا القتل في سبيل الله يكفر كل ذنب إلا الأمانة يؤتي بصاحب الأمانة فيقال له أد أمانتك فيقول من أين يارب وقد ذهبت الدنيا فيقول اذهبوا به إلى الهاوية فيهوي حتى ينتهي إلى قعرها فيجدها هناك كهيئتها فيحملها فيضعها على عنقه فيصعد بها في نار جهنم حتى إذا رأي أنه قد خرج منها زلت فهوي فيهوي هو في أثرها أبد الآبدين قال والأمانة في الصلاة والأمانة في الصوم والأمانة في الحديث وأشد من ذلك الودائع وقد روى عن محمد بن كعب القرظي أنه استنبط ما في هذا الحديث أعني حديث آي

والزنى يجمع خلال الشر كلها من قلة الدين وذهاب الورع وفساد المروءة وقلة الغيرة فلا تجد زانيا معه ورع ولا وفاء بعهد ولا صدق في حديث ولا محافظة على صديق ولا غيرة تامة على أهله فالغدر والكذب والخيانة وقلة الحياء وعدم المراقبة وعدم الأنفة للحرم وذهاب الغيرة من القلب من شعبه وموجباته

فلم يدع نصيحة جميلة إلا وقد دعانا إليها وأمرنا بها ولم يدع غشا أو قال عيبا أو قال شينا إلا حذرناه ونهانا عنه + حديث أنس لم يدع صلى الله عليه وسلم نصيحة جميلة إلا وقد دعانا إليها وأمرنا بها له أقف له على إسناد وهو صحيح من حيث الواقع + ويكفي من ذلك كله هذه الآية @QB@ إن الله يأمر بالعدل والإحسان @QE@ الآية وقال معاذ أوصاني رسول الله صلى الله عليه وسلم فقال يا معاذ أوصيك بإتقاء الله وصدق الحديث والوفاء بالعهد وأداء الأمانة وترك الخيانة وحفظ الجار ورحمة اليتيم ولين الكلام وبذل السلام وحسن العمل وقصر الأمل ولزوم الإيمان والتفقه في القرآن وحب الآخرة والجزع من الحساب وخفض الجناح وأنهاك أن تسب حكيما أو تكذب صادقا أو تطيع آثما أو تعصي إماما عادلا أو تفسد أرضا وأوصيك باتقاء الله عند كل حجر وشجر ومدر وأن تحدث لكل ذنب توبة السر بالسر والعلانية بالعلانية + حديث يا معاذ أوصيك باتقاء الله وصدق الحديث الحديث أخرجه أبو نعيم في الحلية والبيهقي في الزهد وقد تقدم في آداب الصحبة + فهكذا أدب عباد الله ودعاهم

وكان أبو عبد الرحمن الزاهد يقول إلهى عاملت الناس فيما بيني وبينهم بالأمانة وعاملتك فيما بيني وبينك بالخيانة ويبكى

قال الله تعالى إن الله يأمركم أن تؤدوا الأمانات إلى أهلها النساء وقال تعالى إنا عرضنا الأمانة على السموات والأرض والجبال فأبين أن يحملنها وأشفقن منها وحملها الإنسان إنه كان ظلوما جهولا الأحزاب

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Registered Replication Report: Study 1 From Finkel, Rusbult, Kumashiro, & Hannon (2002).: Finkel, Rusbult, Kumashiro, and Hannon (2002, Study 1) demonstrated a causal link between subjective commitment to a relationship and how people responded to hypothetical betrayals of that relationship. Participants primed to think about their commitment to their partner (high commitment) reacted to the betrayals with reduced exit and neglect responses relative to those primed to think about their independence from their partner (low commitment). The priming manipulation did not affect construct

Relational barriers to depression help-seeking in primary care.

Objective: To identify attitudinal and interpersonal barriers to depression care-seeking and disclosure in primary care and in so doing, evaluate the primary care paradigm for depression care in the United States. Methods: Fifteen qualitative focus group interviews in three cities. Study participants were English-speaking men and women aged 25-64 with first-hand knowledge of depression. Transcripts were analyzed iteratively for recurring themes. Results: Participants expressed reservations about the ability of primary care physicians (PCPs) to meet their mental health needs. Specific barriers included problems with PCP competence and openness as well as patient-physician trust. While many reflected positively on their primary care experiences, some doubted PCPs' knowledge of mental health disorders and believed mental health concerns fell outside the bounds of primary care. Low-income pa…

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CD 38 expression, attachment style and habituation of arousal in relation to trust-related oxytocin release.

Oxytocin plays an important role in human attachment, trust, social perception, memory, and fear regulation. Evidence suggests that CD38, a regulator of oxytocin release, may also be critical in these processes. The purpose of this study was to investigate the predictors of plasma oxytocin level measured after a task requiring intimate trust (secret sharing), modeling psychotherapeutic processes, and a neutral social interaction. Results revealed that peripheral CD38 expression positively predicted both trust-related and trust-unrelated oxytocin levels. In addition, habituation of arousal, as measured by skin conductance response, and attachment anxiety also emerged as predictors of oxytocin level in the trust-related condition. These results suggest that CD38 plays a general role in oxytocin secretion, whereas habituation of arousal and attachment anxiety are specifically related to sit…

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Prospective study of workplace social capital and depression: are vertical and horizontal components equally important?

Background: Recent studies have emphasised the multidimensional nature of the social capital concept, but it is not known whether the health effects of social capital vary by dimension. The objective of this study was to examine the vertical component (ie, respectful and trusting relationships across power differentials at work) and the horizontal component of workplace social capital (trust and reciprocity between employees at the same hierarchical level) as risk factors for subsequent depression. Methods: A cohort of 25 763 Finnish public sector employees who were initially free from depression was followed up on average 3.5 years for new self-reported physician-diagnosed depression and recorded antidepressant prescriptions derived from national registers. Results: Factor analysis confirmed the existence of vertical and horizontal components of workplace social capital. The odds for ne…

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Trust, variability in relationship evaluations, and relationship processes.

Little is known about why some people experience greater temporal fluctuations of relationship perceptions over short periods of time, or how these fluctuations within individuals are associated with relational processes that can destabilize relationships. Two studies were conducted to address these questions. In Study 1, long-term dating partners completed a 14-day diary study that assessed each partner's daily partner and relationship perceptions. Following the diary phase, each couple was videotaped trying to resolve the most important unresolved problem from the diary period. As predicted, (a) individuals who trusted their partners less reported greater variability in perceptions of relationship quality across the diary period; (b) they also perceived daily relationship-based conflict as a relatively more negative experience; and (c) greater variability in relationship perceptions pr…

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Love thy neighbour? Associations of social capital and crime with physical activity amongst women.

Using a multilevel study design, this study examined the associations between social characteristics of individuals and neighbourhoods and physical activity among women. Women (n = 1405) recruited from 45 Melbourne (Australia) neighbourhoods of varying socioeconomic disadvantage provided data on social factors and leisure-time: physical activity; walking; and walking in one's own neighbourhood. Individual level social factors were number of neighbours known and social participation. Neighbourhood-level social characteristics (interpersonal trust, norms of reciprocity, social cohesion) were derived by aggregating survey data on these constructs within neighbourhoods. Objective data on crimes within neighbourhoods were obtained from Victoria Police. In bivariable regression models, all social variables at both the individual and neighbourhood level were positively associated with odds of p…

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Establishing contact and gaining trust: an exploratory study of care avoidance.

Aim: This paper is a report of a study conducted to explore the competencies - especially deep-rooted personal qualities - of care providers who succeed in making contact and gaining trust with clients who are inclined to avoid the care they need. Background: Demands, thresholds and fragmentation of services hinder the accessibility of health care, such that some severe mentally ill people do not receive the treatment they need or avoid healthcare services. Methods of establishing contact and gaining trust in mental health care include practical assistance, realistic expectations, establishing long-term goals, empathy and a client-centred and flexible approach. Method: A public mental healthcare practice in The Netherlands with outstanding performance was studied from 2002-2007 using participant observation, interviews with experienced care providers and interviews with clients with a lo…

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Eyes are on us, but nobody cares: are eye cues relevant for strong reciprocity?

Strong reciprocity is characterized by the willingness to altruistically reward cooperative acts and to altruistically punish norm-violating, defecting behaviours. Recent evidence suggests that subtle reputation cues, such as eyes staring at subjects during their choices, may enhance prosocial behaviour. Thus, in principle, strong reciprocity could also be affected by eye cues. We investigate the impact of eye cues on trustees' altruistic behaviour in a trust game and find zero effect. Neither the subjects who are classified as prosocial nor the subjects who are classified as selfish respond to these cues. In sharp contrast to the irrelevance of subtle reputation cues for strong reciprocity, we find a large effect of explicit, pecuniary reputation incentives on the trustees' prosociality. Trustees who can acquire a good reputation that benefits them in future interactions honour trust mu…

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The impact of changes in different aspects of social capital and material conditions on self-rated health over time: a longitudinal cohort study.

Individual aspects of social capital have been shown to have significant associations with health outcomes. However, research has seldom tested different elements of social capital simultaneously, whilst also adjusting for other well-known health determinants over time. This longitudinal individual-level study investigates how temporal changes in social capital, together with changes in material conditions and other health determinants affect associations with self-rated health over a six year period. We use data from the British Household Panel Survey, a randomly selected cohort which is considered representative of the United Kingdom's population, with the same individuals (N=9303) providing responses to identical questions in 1999 and 2005. Four measures of social capital were used: interpersonal trust, social participation, civic participation and informal social networks. Material c…

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Child maltreatment history among newlywed couples: a longitudinal study of marital outcomes and mediating pathways.

Participants included 202 newlywed couples who reported retrospectively about child maltreatment experiences (sexual abuse, physical abuse, psychological abuse, and neglect) and whose marital functioning was assessed 3 times over a 2-year period. Decreased marital satisfaction at T1 was predicted by childhood physical abuse, psychological abuse, and neglect for husbands; only neglect predicted lower satisfaction for wives. Increased maltreatment of various types was also related to T1 difficulties with marital trust and partner aggression. Dyadic growth curve analyses showed that the marital difficulties reported at T1 tended to remain over the course of the study. Further, in several instances, maltreatment exerted an increasingly detrimental influence on marital functioning over time, particularly for husbands. Examination of possible mediators between maltreatment and reductions in ma…

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Social capital, income inequality and self-rated health in Chita peninsula, Japan: a multilevel analysis of older people in 25 communities.

The effect of social capital on one's health has drawn researchers' attention. In East-Asian countries, however, such an effect has been less studied than in Western countries. Mindful of this background, this study aimed to investigate the linkage between social capital and health at the level of a small area in Japan, and also to examine whether social capital mediates the relation between income inequality and health. The main survey targeted 34,374 people aged 65 years and older from 25 communities who were without the need of nursing care. We collected 17,269 questionnaires (response rate 50.2%), from which we used 15,225 (response rate 44.3%) which had complete information on self-rated health, age, and sex. The main outcome measure was self-rated health status (1=fair/poor; 0=very good/good). The individual-level variables of age, sex, equivalised income, marital status, education…

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Marital status, social capital, material conditions and self-rated health: a population-based study.

Aims: Associations between marital status and self-rated health were investigated, adjusting for material conditions and trust (social capital). Methods: The 2004 public-health survey in Skåne is a cross-sectional study. A total of 27,757 persons aged 18-80 years answered a postal questionnaire, which represents 59% of the random sample. A logistic regression model was used to investigate associations between marital status and self-rated health, adjusting for economic problems and trust. Results: The prevalence of poor self-rated health was 28.7% among men and 33.2% among women. Older respondents, respondents born abroad, with medium/low education, low emotional support, low instrumental support, economic problems, low trust, never married and divorced had significantly higher odds ratios of poor self-rated health than their respective reference group. Low trust was significantly higher…

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Prejudice and the medical profession: a five-year update.

Over the past decades the mortality rate in the United States has decreased, and life expectancy has increased. Yet a number of recent studies have drawn Americans' attention to the fact that racial and ethnic disparities persist in health care. It is clear that the U.S. health care system, which is the envy of the world, is not only flawed by basic injustices, but may be the cause of both injury and death for members of racial and ethnic minorities. Progress has been made in several areas since the original Institute of Medicine 2002 report. However, five years later, the 2007 National Healthcare Disparities Report (NHDR) reported that overall, disparities in quality and access for minority groups and poor populations have not been reduced since the original report. The three key themes that have emerged from this report are the following: (1) overall, disparities in health care quality…

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Pacific Islanders' perspectives on heart failure management.

Objective: To identify the health beliefs, attitudes, practices, and social and family relations important in heart failure treatment among Pacific Islanders. Methods: Four focus groups were convened with 36 Native Hawaiians and Samoans with heart failure and their family caregivers. Thematic data analysis was used to categorize data into four domains: health beliefs and attitudes, preferred health practices, social support systems, and barriers to heart failure care. Results: Common coping styles and emotional experiences of heart failure in this population included avoidance or denial of illness, hopelessness and despair, and reliance on spiritual/religious beliefs as a means of support. Among study participants, more Samoans preferred to be treated by physicians whereas more Native Hawaiians preferred traditional Hawaiian methods of healing. Two types of social support (informational …

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Creating and undermining social support in communal relationships: the role of compassionate and self-image goals.

In 2 studies, the authors examined whether relationship goals predict change in social support and trust over time. In Study 1, a group of 199 college freshmen completed pretest and posttest measures of social support and interpersonal trust and completed 10 weekly reports of friendship goals and relationship experiences. Average compassionate goals predicted closeness, clear and connected feelings, and increased social support and trust over the semester; self-image goals attenuated these effects. Average self-image goals predicted conflict, loneliness, and afraid and confused feelings; compassionate goals attenuated these effects. Changes in weekly goals predicted changes in goal-related affect, closeness, loneliness, conflict, and beliefs about mutual and individualistic caring. In Study 2, a group of 65 roommate pairs completed 21 daily reports of their goals for their roommate relat…

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Patients' perceptions and satisfaction with treatment in a UK osteopathic training clinic.

This study was a descriptive and exploratory investigation of patient perceptions of treatment at an osteopathic training clinic. An open text questionnaire survey was administered by post in 2000 to all 292 patients attending the clinic in south-east England in 1998-2000. The response rate was 62%. The data were transcribed and the concepts within the data were coded using grounded theory, within an interpretive phenomenological approach. The emergent core theme "underlying personal values" describes how patients manage their search for health. Four main themes were associated with the therapeutic relationship: hope, communication, respect, and trust. Two further themes emerged: one related to the environment of a teaching clinic; and a cross-checking theme described comparisons of the clinic with NHS services and other services. The majority of patients expressed satisfaction with trea…

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A prospective study of individual-level social capital and major depression in the United States.

Study objective: To investigate prospectively the associations between depression and cognitive social capital (social trust, sense of belonging, mutual aid) and structural social capital (volunteer work and community participation). Methods: This was a prospective study that was carried out in the USA. The participants were a nationally representative sample of 724 English-speaking non-institutionalised adults (25-74 years old) who participated in the National Survey of Midlife Development in the United States (MIDUS) in 1995-6 and the MIDUS Psychological Experience Follow-Up study in 1998. Main results: In multivariable adjusted logistic regression analyses, those who trusted their neighbours were less likely to develop major depression (MD) during follow-up than those who reported low levels of social capital on these dimensions (adjusted OR of MD for high vs low trust = 0.43; 95% CI …

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Vengefully ever after: destiny beliefs, state attachment anxiety, and forgiveness.

Two studies examined how destiny beliefs (that potential relationships are or are not "meant to be") interact with state attachment anxiety to predict forgiveness tendencies. In Study 1, participants experienced an experimental manipulation of attachment anxiety (vs. security) before indicating the degree to which they would forgive a series of hypothetical partner offenses. In Study 2, participants reported every 2 weeks for 6 months (14 waves in total) on offenses enacted by their partner and indicated the degree to which they forgave the partner, both concurrently and 2 weeks later. Consistent with predictions, results revealed Destiny Beliefs x State Attachment Anxiety interaction effects: Strong (relative to weak) destiny beliefs predicted reduced forgiveness tendencies for individuals experiencing state attachment anxiety, but such beliefs were not associated with forgiveness for i…

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Does social capital enhance health and well-being? Evidence from rural China.

Despite increasing acknowledgement that social capital is an important determinant of health and overall well-being, empirical evidence regarding the direction and strength of these linkages in the developing world is limited and inconclusive. This paper empirically examines relationships between social capital and health and well-being-as well as the suitability of commonly used social capital measures-in rural China, where rapid economic growth coexists with gradual and fundamental social changes. To measure social capital, we adopt a structural/cognitive distinction, whereby structural social capital is measured by organizational membership and cognitive social capital is measured by a composite index of trust, reciprocity, and mutual help. Our outcome measures included self-reported general health, psychological health, and subjective well-being. We adopt multi-level estimation metho…

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Engaging with a new reality: experiences of overseas minority ethnic nurses in the NHS.

Aim and objective: The purpose of this study was to explore, describe and develop a greater understanding of the experiences of overseas black and minority ethnic nurses in the National Health Service (NHS) in the south of England. Background: For the past five decades, the NHS has been recruiting overseas black and minority ethnic nurses from several former British colonies to alleviate the manpower shortages. More recently there has been a shortage of nurses in the labour force and as a result the NHS has once again recruited overseas nurses. Despite this recruitment drive there are limited studies outlining how overseas black and minority nurses have fared in the NHS. Methods: This qualitative phenomenological study used four purposeful focus groups and all participants involved were interviewed at a place convenient for them. These all non-white participants originated from Asia, Afr…

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Social capital, trust in the health-care system and self-rated health: the role of access to health care in a population-based study.

This paper investigates the relationship between institutional trust in the health-care system, i.e. an institutional aspect of social capital, and self-rated health, and whether the strength of this association is affected by access to health-care services. The 2004 public health survey in the Scania region of Sweden is a cross-sectional study; a total of 27,963 respondents aged 18-80 years answered a postal questionnaire, which represents 59% of the random sample. Logistic regression model was used to investigate the association between institutional trust and self-rated health. Multivariate analyses of self-rated health were performed in order to investigate the importance of possible confounders (age, country of origin, education, economic stress, generalized trust in other people, and care-seeking behaviour) on this association. A 28.7% proportion of the men and 33.2% of the women r…

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Congestive heart failure patients report conflict with their physicians.

Background: Given the importance of the doctor-patient relationship, we examined the prevalence and nature of patients' perceived conflicts with the physicians caring for their congestive heart failure (CHF). Methods and results: This cross-sectional study recruited patients with CHF in the outpatient and inpatient service of a tertiary referral hospital. Patients completed demographics, semistructured interviews, and surveys of emotional and health status. CHF physiologic measures and comorbidities were abstracted from the medical record. A team of 2 blinded coders analyzed the interviews. Thirty-one percent of the 289 patients reported difficulties with physicians. In the bivariate analysis, only marital status was significantly associated with conflict. Major problems included the providers' poor communication skills (20%), trust in the physicians' competence (18%), and insufficient m…

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Perceptions of social capital and the built environment and mental health.

There has been much speculation about a possible association between the social and built environment and health, but the empirical evidence is still elusive. The social and built environments are best seen as contextual concepts but they are usually estimated as an aggregation of individual compositional measures, such as perceptions on trust or the desirability to live in an area. If these aggregated compositional measures were valid measures, one would expect that they would evince correlations at higher levels of data collection (e.g., neighbourhood). The aims of this paper are: (1) to investigate the factor structure of a self-administered questionnaire measuring individual perceptions of trust, social participation, social cohesion, social control, and the built environment; (2) to investigate variation in these factors at higher than the individual level (households and postcodes)…

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A multilevel analysis of key forms of community- and individual-level social capital as predictors of self-rated health in the United States.

Communities may be rich or poor in a variety of stocks of social capital. Studies that have investigated relations among these forms and their simultaneous and combined health effects are sparse. Using data on a sample of 24,835 adults (more than half of whom resided in core urban areas) nested within 40 U.S. communities from the Social Capital Benchmark Survey, correlational and factor analyses were applied to determine appropriate groupings among eight key social capital indicators (social trust, informal social interactions, formal group involvement, religious group involvement, giving and volunteering, diversity of friendship networks, electoral political participation, and non-electoral political participation) at each of the community and individual levels. Multilevel logistic regression models were estimated to analyze the associations between the grouped social capital forms and …

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Matters of spirituality at the end of life in the pediatric intensive care unit.

Objective: Our objective with this study was to identify the nature and the role of spirituality from the parents' perspective at the end of life in the PICU and to discern clinical implications. Methods: A qualitative study based on parental responses to open-ended questions on anonymous, self-administered questionnaires was conducted at 3 PICUs in Boston, Massachusetts. Fifty-six parents whose children had died in PICUs after the withdrawal of life-sustaining therapies participated. Results: Overall, spiritual/religious themes were included in the responses of 73% (41 of 56) of parents to questions about what had been most helpful to them and what advice they would offer to others at the end of life. Four explicitly spiritual/religious themes emerged: prayer, faith, access to and care from clergy, and belief in the transcendent quality of the parent-child relationship that endures beyo…

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The interpersonal experience of health care through the eyes of patients with diabetes.

Patients with chronic illness often face challenges navigating the US health care system because of the system's lack of coordination and continuity. Patients with more difficulty relying on others and with reluctance in engaging frequently or in-depth with providers, face even greater challenges obtaining optimal health care in this system. Using a self-report measure of attachment style, we selected patients with varying degrees of comfort and trust in relationships. We conducted qualitative semi-structured interviews with a purposive sample of 27 patients with type 2 diabetes attending the University of Washington Diabetes Care Center in Seattle to explore issues of trust and collaboration in the health care setting. We used a constant comparative approach in which contemporaneous data collection and analysis took place. A subset of patients with fearful and dismissing attachment styl…

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