Stress cannot be fully avoided in an animal´s life, and the way that animals handle stress can be crucial for their health. Coping styles in animals are describing consistent sets of behaviour and physiological stress responses. Two forms of coping are typically described; a more proactive type that is more bold, active, and aggressive, and, in contrast, a less active, more shy reactive type. Coping styles can be used to learn how animals react to stress, and thus improve our handling of stress in captive animals. To investigate the existence of the reactive-proactive coping styles in the red junglefowl (Gallus gallus), both male and female red junglefowl were exposed to behavioural assays measuring boldness, activity, exploration, and aggression. These behavioural measures were compared to blood plasma concentrations of the stress hormone corticosterone, hence exploring the link between behaviour and physiological response to stress. I show positive correlations between boldness, activity, and exploration measured in a novel arena test, and boldness and activity measured in a novel object test. This somewhat confirms the inter-related behavioural aspect of reactive-proactive coping styles. Further, some of these behaviours correlated with post-stress concentrations of corticosterone, which somewhat links behaviour to the physiological aspect of coping styles. This study tentatively supports the reactive-proactive coping styles by showing a link between behaviours and the physiological stress response in the red junglefowl, with some similarities to what have been observed in other species across taxa.

Introducción: En la presente investigación se busca relacionar el síndrome de burnout con los estilos de afrontamiento al estrés; participaron 115 operarios de una empresa industrial alimentaria de Lima Metropolitana. Método: Se aplicaron el Maslach Burnout Inventory-General Survey [MBI-GS] y el Coping Estimation [COPE60]. Se analizó la estructura interna de los instrumentos a través del Análisis Factorial Exploratorio de máxima verosimilitud con rotación oblimin directo, que mostró la presencia de dos dimensiones en el MBI-GS y dos en el COPE. Resultados: Existen correlaciones positivas significativas entre las dimensiones Agotamiento y cinismo con el estilo de afrontamiento emocional evitativo; como también, la eficacia profesional con el afrontamiento dirigido hacia la resolución del problema. Asimismo, se encontraron diferencias significativas entre los datos del MBI-GS comparados por edad, grado de instrucción y años de servicio. Conclusiones: Las dimensiones de ambos instrumentos correlacionaron entre sí, demostrando el efecto de los estilos de afrontamiento con el burnout. Además, los factores sociodemográficos de la población y la naturaleza de su labor influyen en la aparición del síndrome. Se recomienda la implementación de políticas que permitan capacitaciones orientadas en la adquisición de habilidades blandas para permitir afrontamientos más adecuados. / Introduction: The present study aims to relate burnout syndrome with stress coping styles; 115 workers from a Lima industrial food company participated. Method: The Maslach Burnout Inventory-General Survey [MBI-GS] and the Coping Estimation [COPE60] were applied. The internal structure of the instruments was analyzed through the Exploration Factor Analysis of maximum likelihood with direct oblimin rotation, which showed the presence of two dimensions in the MBI-GS and two in the COPE. Results: There are significant positive correlations between the dimensions of Exhaustion and cynicism with Avoidant emotional coping; as well, Professional Efficacy with the coping style of problem solving. Likewise, significant differences were found between the MBI-GS data compared by age, educational level, and years of service. Conclusions: The dimensions of both instruments correlated between each other, showing the effects of coping styles on burnout syndrome. Sociodemographic factors in the population and the nature of their work influence the appearance of the syndrome. The implementation of organizational policies that allow training oriented to the acquisition of soft skills to allow more adequate coping is recommended. / Tesis

The purpose of this study was to examine the reasons for the decline of young adult church attendance after an affiliation with church during childhood. Religion plays an important role in the lives of African Americans as a coping mechanism for loss, adversity, racism, and trauma. In addition, spiritual exploration is a component of psychological development during maturation. Using the social identity theory, the study explored the impact of childhood church affiliation and coping styles of young adults. African American Youth between 18 and 30 years old were randomly selected to complete a combination of questions from the Lasting Faith Scale, Private Religious Practices questions, Brief Religious/Spiritual Coping, and Organizational Religiousness scales (n = 103) via Survey Monkey to (a) assess variables which contributed to their decision on whether or not to continue participating in organized fellowship and (b) examine the relationship between the childhood affiliation and their adult coping styles. The design for the study was quantitative and comprised of correlational measurements using Spearman's Rho. Among young adults who attended church as children, there was a significant positive relationship between church attendance and positive spiritual coping. This study will increase church leaders' understanding of this congregation's needs. It will provide a framework for program development that addresses the needs of young adults as related to coping styles. The implication for social change is a greater understanding from church leaders and young adults of what is beneficial for the spiritual development of children and how it is related to identity and coping factors later in life.

No description available.

No description available.

No description available.

The purpose of the following study was to evaluate sexual trauma and the effects on women veteran's quality of life ratings and current and past coping strategies. Participants were screened for sexual trauma history and divided into five mutually exclusive categories: 1)childhood sexual trauma, 2)civilian adult sexual trauma, 3)military sexual trauma, 4)multiple sexual trauma, and 5)no sexual trauma. Results of the study were mixed, retaining some hypotheses and rejecting others. Results regarding differences in QOL for the sexual trauma groups were rejected, as none of the QOL analyses were significant. Issues of small effect size for the QOL measure and low power to detect differences are discussed as limitations in the current study. Several significant findings were detected in the coping analyses. As predicted, the no trauma group was found to use significantly more approach coping strategies than the sexual trauma group for the past problem. Additionally, the sexual trauma group used significantly more avoidant coping techniques for past problem than the no trauma group. No between group differences were detected for sexual trauma type, however, several significant differences emerged in the comparisons of the multiple sexual trauma and military sexual trauma group's past coping compared to the no sexual trauma group's coping strategies. For past coping, the no trauma group used more approach strategies than the military or multiple trauma group. Past and current significant CRI subscale differences were also detected. Results regarding the relationship between QOL and CRI were rejected, as the two scales were not found to correlate significantly. Trauma history and avoidant coping were also nonsignificant predictors for General Life Satisfaction on the QOL measure. Additional exploratory analyses are presented as well as implications for research, theory and clinical practice.

O presente estudo propôs investigar os modos de enfrentamento dos guardiães da paz (peacekeepers), militares do Exército Brasileiro que participaram do contingente 15 (entre 2011 e 2012) e do contingente 19 (entre 2013 e 2014), sendo que neste último o pesquisador participou na função de psicólogo do batalhão brasileiro. Desde 2004, o Brasil tem enviado tropas e liderado o componente militar supranacional da MINUSTAH, a missão da ONU para estabilização do Haiti. Nos seis meses que cada contingente é mobilizado para a missão de paz, os militares enfrentam diversos desafios: o risco das operações, a distância da família, o confinamento e outros estressores inerentes a este tipo de missão. O estudo concentrou-se na análise do enfrentamento e na construção do sentido. Em particular, investigou de maneira mais aprofundada o modo de enfrentamento religioso. Para a análise quantitativa, utilizou um formulário geral para coleta de dados do perfil e da vida religiosa de cada participante nos dois contingentes; aplicou uma Escala de Modos de Enfrentamento de Problemas (EMEP) e outra escala de coping religioso/espiritual na versão breve (CRE-Breve). Na parte qualitativa, coletou o relato de oito capelães militares que participaram da missão de paz no Haiti em diferentes contingentes, cujos depoimentos puderam descrever as relações da religião institucionalizada praticada nas bases militares com o enfrentamento religioso e estressores da missão. As análises dos dados, juntamente com o depoimento dos capelães e a experiência do pesquisador na missão in loco, revelaram que os modos de enfrentamento são em geral mais focados no problema. As estratégias de coping religioso apresentaram similaridade entre os contingentes tomados separadamente, mas variavam conforme grupos categorizados em cada contingente, a saber, entre oficiais e praças e entre grupos de católicos e evangélicos pentecostais. A análise mostrou maior uso de coping religioso positivo em geral em todas as amostras, maior uso significativo de coping religioso negativo entre praças e evangélicos em comparação com oficiais e católicos, além de maior uso de determinados fatores de coping religioso, tanto positivos quanto negativos, em evangélicos. Os relatos dos capelães militares, juntamente com os dados analisados, salientaram a característica situacional do enfrentamento enquanto processo, contextualizado no momento da missão, nos grupos específicos e nos estressores que os peacekeepers se deparam ao longo da missão. A revisão da literatura sobre estressores, enfrentamento e coping religioso em ambientes de combate e missões de paz, indica que as situações de crise suscitam percepções de incerteza e desamparo, e o papel da religião pode tanto amenizar a instabilidade e beneficiar o indivíduo na criação de sentido e resiliência, quanto prejudicar ao se tornar mais um evento gerador de estresse. Considerar a miríade de formas que a religião desempenha no processo de enfrentamento, capacitará aos profissionais de saúde e aos capelães militares uma melhor compreensão sobre os sentidos resilientes ou vulneráveis que os militares levam à missão / This study aims to investigate the coping strategies of peacekeepers, Brazilian Army\'s soldiers who participated in the contingent 15 (between 2011 and 2012) and contingent 19 (between 2013 and 2014), and in the latter the researcher participated as the psychologist of the Brazilian battalion. Since 2004, Brazil has sent troops and led the military supranational component of MINUSTAH, the UN mission to stabilize Haiti. Within six months of each contingent mobilized for the peacekeeping mission, the military face several challenges: the risk of operations, the distance from the family, the containment and other stressors inherent from this type of mission. The study focused on the analysis of coping and the meaning-making. In particular, it investigated more deeply on religious coping styles. For quantitative analysis, we used a general form for profile data collection and religious life of each participant in both continents; applied a Combat Modes Problems Scale (EMEP) and a scale of religious/spiritual coping in the short version (CRE-Brief). In the qualitative part, we collected reports of eight military chaplains who participated in the peacekeeping mission in Haiti in different contingents, whose testimony could describe the relationships of institutionalized religion practiced in military installations with religious coping and mission stressors. The analysis of the data, along with the testimony of chaplains and the experience of the researcher in the mission on the spot, revealed that coping strategies are more problem-focused. The religious coping strategies showed similarity between the contingent taken separately, but varied according categorized groups in each contingent, namely, between officers and enlisted ranks and between groups of Catholics and Pentecostals. The analysis showed greater use of positive religious coping in general in all samples, most significant use of negative religious coping among enlisted ranks and evangelical compared with officers and Catholics, as well as greater use of certain factors of religious coping, both positive and negative, in Pentecostals. Reports of military chaplains, along with the data analyzed, pointed situational characteristic of coping as a process, contextualized in the emplacement of the mission, in specific groups and in the stressors that peacekeepers face throughout the mission. The literature on stress, coping and religious coping in combat environments and peacekeeping missions indicates that the crisis raises uncertainty and helplessness perceptions, and the role of religion can both mitigate instability and benefit the individual creating sense and resilience, or harm as a stressor. Considering the myriad ways that religion plays in the coping process, enable health professionals and military chaplains a better understanding of the resilient or vulnerable senses that the military bring to mission

O presente estudo tem por objetivo investigar as modalidades de enfrentamento religioso em homens portadores de HIV/AIDS pertencentes às religiões católica e evangélica pentecostal/neopentecostal. Após seleção de 50 católicos e 30 evangélicos, usuários de um serviço de atendimento a pacientes soropositivos em São Paulo, aplicou-se uma escala de coping religioso/espiritual e um formulário sobre religiosidade e história clínica da doença. As principais estratégias de coping apresentadas pelos sujeitos foram analisadas e comparadas entre os grupos católico e evangélico, através de mensuração estatística e da literatura sobre coping religioso. Estudos sobre as características psicossociais da população católica e evangélica no Brasil também foram utilizadas nas discussões sobre estilos preponderantes de coping em cada grupo. Tanto entre católicos quanto evangélicos houve maior uso de estratégias de enfrentamento que envolviam posicionamento positivo frente a Deus e menor uso de estratégias de reavaliação negativa de Deus. Os resultados mostraram uso maior por parte dos evangélicos de estilos que envolvem fatores positivos de transformação de si, ações em busca do outro institucional, busca pessoal de conhecimento espiritual, além de fatores negativos tais como posicionamento negativo frente a Deus e reavaliação negativa do significado. As considerações finais levantam tópicos sobre enfrentamento religioso na realidade brasileira e sua importância enquanto recurso multidimensional na vida do portador de HIV. / The present study has the purpose to investigate the ways of religious coping among HIV/AIDS male patients affiliated to Catholic and Pentecostal/Neo-Pentecostal religion. After a selection of 50 Catholics and 30 Protestants Pentecostals, users from a HIV+ health service in São Paulo, Brazil, a religious/spiritual coping scale was applied and other data about religiosity and diseases clinical history were collected. The main coping strategies revealed by the subjects was analyzed and compared between the Catholic and Pentecostal groups through statistical measures and the religious coping literature reviewed. Studies on the psychosocial aspects of the Catholic and Pentecostal population in Brazil also were used in the discussions about the main coping styles in each group. Catholics and Pentecostals employed more strategies involved in a positive posture toward God and less use of negative reappraisal of God strategies. The Pentecostals employed more positive styles related to achievement of life transformation, search for religious institutions, search for spiritual knowledge, moreover negative factors such as negative posture toward God and negative reappraisal of meaning. The final conclusions raise issues about religious coping in the Brazilian culture and its importance whilst multidimensional resource in the HIV patients life.

O presente estudo propôs investigar os modos de enfrentamento dos guardiães da paz (peacekeepers), militares do Exército Brasileiro que participaram do contingente 15 (entre 2011 e 2012) e do contingente 19 (entre 2013 e 2014), sendo que neste último o pesquisador participou na função de psicólogo do batalhão brasileiro. Desde 2004, o Brasil tem enviado tropas e liderado o componente militar supranacional da MINUSTAH, a missão da ONU para estabilização do Haiti. Nos seis meses que cada contingente é mobilizado para a missão de paz, os militares enfrentam diversos desafios: o risco das operações, a distância da família, o confinamento e outros estressores inerentes a este tipo de missão. O estudo concentrou-se na análise do enfrentamento e na construção do sentido. Em particular, investigou de maneira mais aprofundada o modo de enfrentamento religioso. Para a análise quantitativa, utilizou um formulário geral para coleta de dados do perfil e da vida religiosa de cada participante nos dois contingentes; aplicou uma Escala de Modos de Enfrentamento de Problemas (EMEP) e outra escala de coping religioso/espiritual na versão breve (CRE-Breve). Na parte qualitativa, coletou o relato de oito capelães militares que participaram da missão de paz no Haiti em diferentes contingentes, cujos depoimentos puderam descrever as relações da religião institucionalizada praticada nas bases militares com o enfrentamento religioso e estressores da missão. As análises dos dados, juntamente com o depoimento dos capelães e a experiência do pesquisador na missão in loco, revelaram que os modos de enfrentamento são em geral mais focados no problema. As estratégias de coping religioso apresentaram similaridade entre os contingentes tomados separadamente, mas variavam conforme grupos categorizados em cada contingente, a saber, entre oficiais e praças e entre grupos de católicos e evangélicos pentecostais. A análise mostrou maior uso de coping religioso positivo em geral em todas as amostras, maior uso significativo de coping religioso negativo entre praças e evangélicos em comparação com oficiais e católicos, além de maior uso de determinados fatores de coping religioso, tanto positivos quanto negativos, em evangélicos. Os relatos dos capelães militares, juntamente com os dados analisados, salientaram a característica situacional do enfrentamento enquanto processo, contextualizado no momento da missão, nos grupos específicos e nos estressores que os peacekeepers se deparam ao longo da missão. A revisão da literatura sobre estressores, enfrentamento e coping religioso em ambientes de combate e missões de paz, indica que as situações de crise suscitam percepções de incerteza e desamparo, e o papel da religião pode tanto amenizar a instabilidade e beneficiar o indivíduo na criação de sentido e resiliência, quanto prejudicar ao se tornar mais um evento gerador de estresse. Considerar a miríade de formas que a religião desempenha no processo de enfrentamento, capacitará aos profissionais de saúde e aos capelães militares uma melhor compreensão sobre os sentidos resilientes ou vulneráveis que os militares levam à missão / This study aims to investigate the coping strategies of peacekeepers, Brazilian Army\'s soldiers who participated in the contingent 15 (between 2011 and 2012) and contingent 19 (between 2013 and 2014), and in the latter the researcher participated as the psychologist of the Brazilian battalion. Since 2004, Brazil has sent troops and led the military supranational component of MINUSTAH, the UN mission to stabilize Haiti. Within six months of each contingent mobilized for the peacekeeping mission, the military face several challenges: the risk of operations, the distance from the family, the containment and other stressors inherent from this type of mission. The study focused on the analysis of coping and the meaning-making. In particular, it investigated more deeply on religious coping styles. For quantitative analysis, we used a general form for profile data collection and religious life of each participant in both continents; applied a Combat Modes Problems Scale (EMEP) and a scale of religious/spiritual coping in the short version (CRE-Brief). In the qualitative part, we collected reports of eight military chaplains who participated in the peacekeeping mission in Haiti in different contingents, whose testimony could describe the relationships of institutionalized religion practiced in military installations with religious coping and mission stressors. The analysis of the data, along with the testimony of chaplains and the experience of the researcher in the mission on the spot, revealed that coping strategies are more problem-focused. The religious coping strategies showed similarity between the contingent taken separately, but varied according categorized groups in each contingent, namely, between officers and enlisted ranks and between groups of Catholics and Pentecostals. The analysis showed greater use of positive religious coping in general in all samples, most significant use of negative religious coping among enlisted ranks and evangelical compared with officers and Catholics, as well as greater use of certain factors of religious coping, both positive and negative, in Pentecostals. Reports of military chaplains, along with the data analyzed, pointed situational characteristic of coping as a process, contextualized in the emplacement of the mission, in specific groups and in the stressors that peacekeepers face throughout the mission. The literature on stress, coping and religious coping in combat environments and peacekeeping missions indicates that the crisis raises uncertainty and helplessness perceptions, and the role of religion can both mitigate instability and benefit the individual creating sense and resilience, or harm as a stressor. Considering the myriad ways that religion plays in the coping process, enable health professionals and military chaplains a better understanding of the resilient or vulnerable senses that the military bring to mission