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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Oxytocin makes females, but not males, less forgiving following betrayal of trust.: Although oxytocin has been shown to enhance trust behavior, to date no study has directly established whether oxytocin can modulate the effect of repair strategies on restoring damaged trust. In the current double-blind, between-subjects, placebo-controlled design study, two repair strategies were used to examine the effect of intranasal oxytocin administration on modulating trust restoration in a revised trust game. The results showed that although oxytocin had no overall effect on modulating t

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

Probing Birth-Order Effects on Narrow Traits Using Specification-Curve Analysis.

The idea that birth-order position has a lasting impact on personality has been discussed for the past 100 years. Recent large-scale studies have indicated that birth-order effects on the Big Five personality traits are negligible. In the current study, we examined a variety of more narrow personality traits in a large representative sample ( n = 6,500-10,500 in between-family analyses; n = 900-1,200 in within-family analyses). We used specification-curve analysis to assess evidence for birth-order effects across a range of models implementing defensible yet arbitrary analytical decisions (e.g., whether to control for age effects or to exclude participants on the basis of sibling spacing). Although specification-curve analysis clearly confirmed the previously reported birth-order effect on intellect, we found no meaningful effects on life satisfaction, locus of control, interpersonal tru…

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Comparison of social resistance to Ebola response in Sierra Leone and Guinea suggests explanations lie in political configurations not culture.

Sierra Leone and Guinea share broadly similar cultural worlds, straddling the societies of the Upper Guinea Coast with Islamic West Africa. There was, however, a notable difference in their reactions to the Ebola epidemic. As the epidemic spread in Guinea, acts of violent or everyday resistance to outbreak control measures repeatedly followed, undermining public health attempts to contain the crisis. In Sierra Leone, defiant resistance was rarer. Instead of looking to 'culture' to explain patterns of social resistance (as was common in the media and in the discourse of responding public health authorities) a comparison between Sierra Leone and Guinea suggests that explanations lie in divergent political practice and lived experiences of the state. In particular the structures of state authority through which the national epidemic response were organised integrated very differently with t…

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The use of reflective journaling as a learning strategy during the clinical rotations of students from the faculty of health sciences: An action-research study.

Background: Reflective practice contributes significantly to the assimilation of knowledge in undergraduate health students. Reflective journals constitute a learning strategy that promotes student reflection during clinical practice. Aims: The overall aim of the study was to explore teachers' perceptions and experiences regarding the use of reflective clinical journals as a learning tool for students in order to improve the implementation of clinical journal writing in all the Health Science degrees offered by our University. Method: A qualitative research study was performed using the Action-Research method. Students studying various degrees at our Health Faculty were considered for this study (Nursing Physiotherapy, and Physiotherapy and Physical Activity and Sport Science). Data were collected using triangulation of document analysis (102 student journals and 12 teacher journals, tog…

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Ego depletion decreases trust in economic decision making.

Three experiments tested the effects of ego depletion on economic decision making. Participants completed a task either requiring self-control or not. Then participants learned about the trust game, in which senders are given an initial allocation of $10 to split between themselves and another person, the receiver. The receiver receives triple the amount given and can send any, all, or none of the tripled money back to the sender. Participants were assigned the role of the sender and decided how to split the initial allocation. Giving less money, and therefore not trusting the receiver, is the safe, less risky response. Participants who had exerted self-control and were depleted gave the receiver less money than those in the non-depletion condition (Experiment 1). This effect was replicated and moderated in two additional experiments. Depletion again led to lower amounts given (less trus…

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Governmental betrayal trauma: When failures of state protection undermine public trust and mental health.

This study examined governmental betrayal trauma, defined as the experience of being harmed or insufficiently protected by the state, among Israeli civilians during the Israel-Hamas war. Drawing on institutional betrayal theory, we investigated how trust in government, including competence, benevolence, and integrity, and system justification relate to governmental betrayal trauma and whether system justification mediates the association between trust in government and governmental betrayal trauma. A convenience sample of 832 Israeli adults completed self-report measures, adapted to the wartime context. Structural equation modeling revealed that higher trust in governmental competence and benevolence, but not integrity, was associated with lower governmental betrayal trauma. System justification was positively related to governmental benevolence and integrity, but not competence, and in …

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Moral Injury as a Wound of Meaning and Conscience: An Introductory Synthesis of Conceptual Foundations, Spiritual Dimensions, and Clinical Implications.

Moral injury (MI) refers to moral, relational, and existential suffering that may follow exposure to potentially morally injurious events (PMIEs), including violence, betrayal, systemic injustice, or interpersonal abuse. Although initially conceptualized within military contexts, moral injury has increasingly been documented across civilian, occupational, and clinical populations such as healthcare professionals, first responders, and humanitarian workers. Despite rapid growth in the literature, the construct remains theoretically fragmented and diagnostically undefined, complicating assessment and intervention. This narrative review synthesizes conceptual, empirical, and methodological literature on moral injury with particular attention to its psychological, moral, and existential dimensions. The literature suggests that moral injury is best understood as a multidimensional form of tra…

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Interpersonal wounds and identity among people with anorexia nervosa: a qualitative content analysis of autobiographical memories elicited by disgust-related cues.

Background: Research on autobiographical memory (AM) in anorexia nervosa (AN) has largely focused on quantitative aspects such as specificity, while qualitative investigations of thematic patterns remain limited. This study aimed to compare the content of cued AMs between individuals with AN and healthy controls (HCs) using a qualitative approach. Methods: Sixty-three adults (AN = 43; HC = 20) completed a computerised written version of the Autobiographical Memory Test, generating memories in response to six-self- or moral-disgust-related cue-words. A total of 189 AMs (AN = 129; HC = 60) were coded using a conventional qualitative content analysis. Results: Fourteen codes were constructed from the data, two of which were excluded from theme development. Three overarching themes were identified: (1) relational wounds - the role of others, (2) relational vigilance, and (3) identity disturb…

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Betrayal-Based Moral Injury and Mental Health Problems Among Healthcare and Hospital Workers Serving COVID-19 Patients.

One factor potentially driving healthcare and hospital worker (HHW)'s declining mental health during the COVID-19 pandemic is feeling betrayed by institutional leaders, coworkers, and/or others' pandemic-related responses and behaviors. We investigated whether HHWs' betrayal-based moral injury was associated with greater mental distress and post-traumatic stress disorder (PTSD) symptoms related to COVID-19. We also examined if these associations varied between clinical and non-clinical staff. From July 2020 to January 2021, cross-sectional online survey data were collected from 1,066 HHWs serving COVID-19 patients in a large urban US healthcare system. We measured betrayal-based moral injury in three groups: institutional leaders, coworkers/colleagues, and people outside of healthcare. Multivariate logistic regression analyses were performed to investigate whether betrayal-based moral in…

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Married women's response to spousal pornography use: A grounded theory.

Empirical research suggests that married women may more commonly experience spousal pornography use as a relational attachment threat and are more likely to experience negative relational outcomes such as distress and loss of trust. The purpose of this study was to develop a grounded theory of married women's response to the discovery or disclosure of spousal pornography use. This study included the experiences of 30 married women who reported spousal pornography use as a threat to relational attachment, who chose to remain with their spouse, and who reported evidence of individual and relational healing thereafter. The research question, "How do married women describe the experience of learning of their spouse's pornography use and the individual and relationship sequelae that follow?" was explored using grounded theory methods to analyze deidentified blogpost accounts emphasizing respo…

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Testing a Novel Trauma-Informed Treatment for Anger and Aggression Following Military-Related Betrayal: Design and Methodology of a Clinical Trial.

Introduction: Difficulty controlling anger is a common postdeployment problem in military personnel. Chronic and unregulated anger can lead to inappropriate aggression and is associated with behavioral health, legal, employment, and relationship problems for military service members. Military-related betrayal (e.g., military sexual assault, insider attacks) is experienced by over a quarter of combat service members and is associated with chronic anger and aggression. The high level of physical risk involved in military deployments make interconnectedness and trust in the military organization of utmost importance for survival during missions. While this has many protective functions, it also creates a vulnerability to experiencing military-related betrayal. Betrayal is related to chronic anger and aggression. Individuals with betrayal-related injuries express overgeneralized anger, irrit…

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Moral injury and psychological wellbeing in UK healthcare staff.

Background: Potentially morally injurious events (PMIEs) can negatively impact mental health. The COVID-19 pandemic may have placed healthcare staff at risk of moral injury. Aim: To examine the impact of PMIE on healthcare staff wellbeing. Methods: Twelve thousand nine hundred and sixty-five healthcare staff (clinical and non-clinical) were recruited from 18 NHS-England trusts into a survey of PMIE exposure and wellbeing. Results: PMIEs were significantly associated with adverse mental health symptoms across healthcare staff. Specific work factors were significantly associated with experiences of moral injury, including being redeployed, lack of PPE, and having a colleague die of COVID-19. Nurses who reported symptoms of mental disorders were more likely to report all forms of PMIEs than those without symptoms (AOR 2.7; 95% CI 2.2, 3.3). Doctors who reported symptoms were only more likel…

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To Trust is to Survive: Toward a Developmental Model of Moral Injury.

Research on trauma- and stressor-related disorders has recently expanded to consider moral injury, or the harmful psychological impact of profound moral transgressions, betrayals, and acts of perpetration. Largely studied among military populations, this construct has rarely been empirically extended to children and adolescents despite its relevance in the early years, as well as youths' potentially heightened susceptibility to moral injury due to ongoing moral development and limited social resources relative to adults. Application of the construct to young persons, however, requires theoretical reconceptualization from a developmental perspective. The present paper brings together theory and research on developmentally-oriented constructs involving morally injurious events, including attachment trauma, betrayal trauma, and perpetration-induced traumatic stress, and describes how they m…

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The mental health experience of treatment-seeking military members and public safety personnel: a qualitative investigation of trauma and non-trauma-related concerns.

Introduction: Paramedics, firefighters, police officers and other public safety personnel (PSP) as well as Canadian Armed Forces (CAF) members are frequently exposed to stressors and demanding work environments. Although their specific work-related tasks may vary, a commonality between these occupations is the significant likelihood of repeated exposure to potentially psychologically traumatic events (PPTE) over the course of their careers. Due in part to these repeated exposures, CAF members and PSP are at an elevated risk of mental health concerns including posttraumatic stress disorder. The purpose of this study was to obtain a more in-depth understanding of the trauma- and non-trauma-related experiences of active or retired PSP and CAF members that may be implicated in mental health issues and resultant treatment and recovery. Methods: Study participants were recruited during inpatie…

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Moral Injury as a Mediator of the Associations Between Sexual Harassment and Mental Health Symptoms and Substance Use Among Women Veterans.

Moral injury is an array of symptoms theorized to develop in response to morally injurious events, defined as events that challenge one's core moral beliefs and expectations about the self, others, and world. Recent measures of moral injury have distinguished self-directed moral injury (e.g., moral injury symptoms that emerge following the perpetration of morally injurious events) from other-directed moral injury, the symptoms of which are believed to stem from one's response to actions that others have committed (e.g., within-rank violence, failures of leadership, and acts of betrayal committed by trusted others or institutions). Using a convenience sample of 154 primarily former military women, the present study examined if other-directed moral injury symptoms (e.g., anger, betrayal, and mistrust) associated with military experience would mediate the association between military sexual…

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"If I die, they do not care": U.K. National Health Service staff experiences of betrayal-based moral injury during COVID-19.

Objective: The COVID-19 pandemic brought unparalleled pressure, stress, and a dramatic change in practice to health care systems across the world. National Health Service (NHS) staff have reported higher levels of burnout, stress, and other mental health issues that they relate directly to the impact of the pandemic. Burnout is often used as a "catch-all" term for psychological distress in the workplace, and it has been suggested that, during the pandemic, experience of "burnout" may be influenced by "moral injury": the distress that can arise from actions, or lack of action, that are seen to violate one's ethical code. This study investigates NHS staff experiences of burnout and betrayal-based moral injury, in which a trusted authority betrays "what is right." Method: Sixteen NHS staff members were interviewed in relation to their experiences during the COVID-19 pandemic, and data were …

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Organizational Impact on Healthcare Workers' Moral Injury During COVID-19: A Mixed-Methods Analysis.

Objective: The aim of this study was to explore relationships between organizational factors and moral injury among healthcare workers and the impact of perceptions of their leaders and organizations during COVID-19. Background: COVID-19 placed healthcare workers at risk for moral injury, which often involves feeling betrayed by people with authority and can impact workplace culture. Methods: Secondary data from a Web-based survey of mid-Atlantic healthcare workers were analyzed using mixed methods. Data were synthesized using the Reina Trust & Betrayal Model. Results: Fifty-five percent (n = 328/595) of respondents wrote comments. Forty-one percent (n = 134/328) of commenters had moral injury scores of 36 or higher. Three themes emerged: organizational infrastructure, support from leaders, and palliative care involvement. Respondents outlined organizational remedies, which were organize…

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Morally Injurious Experiences and Emotions of Health Care Professionals During the COVID-19 Pandemic Before Vaccine Availability.

Importance: Moral injury in health care professionals (HPs) has worsened over the course of the COVID-19 pandemic. The trauma and burnout associated with moral injury has profound implications for the mental health of HPs. Objective: To explore the potential factors associated with moral injury for HPs who were involved in patient care during the COVID-19 pandemic in 2020, prior to the availability of vaccines. Design, setting, and participants: In this qualitative study, HPs were actively recruited to participate in a survey via snowball sampling via email and social media in 2 phases of 5 weeks each: April 24 to May 30, 2020 (phase 1), and October 24 to November 30, 2020 (phase 2). Overall, 1831 respondents answered demographic questions and assessments for moral injury, intrinsic religiosity, and burnout. Of those, 1344 responded to the open-ended questions. Responses to open-ended qu…

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'I was treated like dirt': evaluating links between betrayal and mental contamination in clinical samples.

Background: Little is known about the impact of interpersonal betrayal experiences on mental health. Research suggests a link between betrayal and mental contamination (MC) within some forms of obsessive compulsive disorder (OCD). This study represents an initial exploration of that link in clinical samples. Aims: A measure for assessing perceptions of betrayal was developed and evaluated (Study 1) in order to assess the extent of specificity of any association between the impact of betrayal and MC, and to estimate the extent of the impact of betrayal across common psychological disorders (Study 2). Method: In Study 1, the Perception of Betrayal Scale (POBS) was completed by 217 community participants; an exploratory principal components analysis identified the dimensional structure of the POBS. Study 2 was based on a cross-sectional, between-groups design, with three clinical groups [OC…

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A longitudinal analysis of the role of potentially morally injurious events on COVID-19-related psychosocial functioning among healthcare providers.

Medical leaders have warned of the potential public health burden of a "parallel pandemic" faced by healthcare workers during the COVID-19 pandemic. These individuals may have experienced scenarios in which their moral code was violated resulting in potentially morally injurious events (PMIEs). In the present study, hierarchical linear modeling was utilized to examine the role of PMIEs on COVID-19 pandemic-related difficulties in psychosocial functioning among 211 healthcare providers (83% female, 89% White, and an average of 11.30 years in their healthcare profession [9.31]) over a 10-month span (May 2020 -March 2021). Reported exposure to PMIEs was associated with statistically significant poorer self-reported psychosocial functioning at baseline and over the course of 10-months of data collection. Within exploratory examinations of PMIE type, perceptions of transgressions by self or o…

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Associations among betrayal trauma, dissociative posttraumatic stress symptoms, and substance use among women involved in the criminal legal system in three US cities.

Background: Betrayal trauma, as defined by (Freyd, 1996), refers to a subcategory of trauma characterized by a significant violation of trust surrounding interpersonal maltreatment (physical, sexual, or emotional). Previous research has shown that people with betrayal trauma histories experience greater dissociative symptoms of posttraumatic stress disorder and co-morbid substance use disorder symptoms. Women in the criminal legal system commonly have significant histories of betrayal trauma and related posttraumatic stress symptoms and substance use. However, no studies have specifically explored the impact of dissociative posttraumatic stress symptoms on substance use outcomes in this population. Additionally, no studies have explored whether betrayal trauma relates to nonfatal overdoses. Methods: This cross-sectional survey study of N = 508 women with criminal legal system involvement…

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Associations between moral injury, PTSD clusters, and depression among Israeli veterans: a network approach.

Background: Moral Injury (MI) is one of the adverse consequences of combat. Following exposure to potentially morally injurious events (PMIEs)--events perceived as violations of deep moral beliefs by oneself or trusted individuals--a significant minority of veterans could develop posttraumatic stress disorder (PTSD) and depression. Objective: The current study represents the first attempt to apply a network analysis model to examine an exploratory empirical conceptualization of a network of PMIEs during military service, post-traumatic stress disorder (PTSD) symptom clusters, depression, and combat exposure among Israel Defence Forces veterans. Method: A volunteer sample of 191 Israeli combat veterans were recruited during 2017, and completed validated self-report questionnaires tapping PMIEs, PTSD, and depression in a cross-sectional design study. A regularized Gaussian graphical model …

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Neural Signatures of Gender Differences in Interpersonal Trust.

Trust plays a critical role in nearly every aspect of social life. Parental investment theory and social role theory predict that women trust less than men due to a higher sensitivity to risk and betrayal, while men trust more than women to maximize resources and to signal their willingness to lose something. However, the underlying neuropsychological underpinnings for this gender difference are still obscure. In this study, we used functional magnetic resonance imaging (fMRI) to investigate the neural signatures of gender differences in trust by simultaneously scanning 11 male and 11 female same-gender, fixed dyads who played a multi-round binary trust game with varying levels of payoff (low/moderate/high) as an indicator of social risk. Our results showed that men trusted more than women and payoff level moderated the effect of gender on trust. While men trusted the same at all payoff …

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Identifying Moral Injury in Healthcare Professionals: The Moral Injury Symptom Scale-HP.

This study aims to develop and assess the psychometric properties of a measure of moral injury (MI) symptoms for identifying clinically significant MI in health professionals (HPs), one that might be useful in the current COVID-19 pandemic and beyond. A total of 181 HPs (71% physicians) were recruited from Duke University Health Systems in Durham, North Carolina. Internal reliability of the Moral Injury Symptom Scale-Healthcare Professionals version (MISS-HP) was examined, along with factor analytic, discriminant, and convergent validity. A cutoff score was identified from a receiver operator curve (ROC) that best identified individuals with significant impairment in social or occupational functioning. The 10-item MISS-HP measures 10 theoretically grounded dimensions of MI assessing betrayal, guilt, shame, moral concerns, religious struggle, loss of religious/spiritual faith, loss of mea…

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Believe #metoo: sexual violence and interpersonal disclosure experiences among women attending a sexual assault service in Australia: a mixed-methods study.

Objectives: Sexual abuse is a strong predictor of future psychiatric problems. A more nuanced qualitative understanding of mental health outcomes, in the context of interpersonal responses from family members towards survivors after sexual abuse, may help to better inform prevention and interventions. Design: A mixed-methods approach included a qualitative timeline method to map and identify contextual factors and mediating emotional responses associated with mental disorder following sexual abuse. Setting: Participants were adult survivors of sexual abuse, seeking support from the Sexual Assault Counselling Service, Sydney Local Health District, Australia. Participants: Thirty women 18 years and older with current or past mental disorder or symptoms were interviewed between August 2015 and May 2016. Outcome measures: A qualitative timeline interview and the Mini-International Neuropsych…

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Indirect Relations Between Transgressive Acts and General Combat Exposure and Moral Injury.

Introduction: Moral injury describes the deleterious effects of acts of commission (e.g., killing noncombatants), omission (e.g., failing to prevent a massacre), or betrayal (i.e., by a trusted authority figure) during military service that transgress accepted behavioral boundaries and norms. Transgressive acts are proposed to lead to a guilt- and shame-based syndrome consisting of post-traumatic stress disorder (PTSD) symptoms, demoralization, self-handicapping, and self-injury. In this study, we tested a frequently cited model of moral injury and assessed the associations between potentially transgressive acts, moral injury outcomes, and guilt and fear. Additionally, we sought to clarify the relative contribution of transgressive and nontransgressive/general combat exposure to moral injury. On the basis of previous research and theory, we anticipated that the transgressive acts would b…

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