O coping religioso/espiritual (CRE) pode ser positivo ou negativo, de acordo com os seus efeitos. A pesquisa pretendeu verificar como tal fenômeno ocorre e se apresenta em pacientes internados nas clínicas médica e cirúrgica do Hospital Universitário da USP. Em uma primeira fase foi feita uma pesquisa quantitativa com o objetivo de mensurar na amostra estudada o CRE Positivo (CREP) e o CRE Negativo (CREN) em cada paciente, permitindo assim saber: a frequência de cada um desses tipos, o cálculo da razão CREN/CREP de cada paciente e a sua frequência na amostra, bem como em quais situações clinicas os tipos de CRE seriam mais frequentes; e se buscar correlações estatísticas desses valores com características demográficas dos pacientes. O objetivo da segunda fase foi buscar compreender através do referencial teórico psicodinâmico como os pacientes estabelecem relações com a doença, o tratamento, a internação e o coping religioso-espiritual. As duas fases foram realizadas simultaneamente. A amostra da primeira fase foi composta por 120 pacientes selecionados randomicamente, sendo 60 de cada clínica, 30 homens e 30 mulheres. Para isso foram utilizados dois instrumentos: a escala CRE-Breve e um formulário geral que levantou características demográficas da amostra. Na segunda fase, a pesquisa se concentrou qualitativamente em oito casos, já participantes da etapa anterior, utilizando de entrevistas semidirigidas que foram analisadas levando-se em consideração os objetivos dessa fase da pesquisa e o método da análise de conteúdo. Os resultados mostraram que 88,3 % dos pacientes utilizam mais CRE Positivo, enquanto 11,7% utilizam predominantemente o CRE Negativo, contudo apenas 28,3% da amostra utilizava o CRE Positivo a ponto de ter ganhos para a qualidade de vida. Não foi possível identificar em quais situações clínicas os tipos de CRE são mais frequentes, mas existe relação significativa entre os níveis da razão CREN/CREP com as variáveis escolaridade e estado civil. A análise das entrevistas revelou como na amostra o CRE Positivo é usado como fonte de conforto contra a ansiedade, além de busca de sentido para a experiência e de ajuda divina no restabelecimento da saúde. O CRE Negativo por sua vez é difícil de ser manifestado, já que provoca culpa e vergonha. Em alguns casos foi identificado como os pacientes se relacionavam com a divindade de forma semelhante a outras relações que tinham, repetindo padrões de relacionamento / Religious coping can be positive or negative, depending on its effects and consequences. The survey sought to study the impact in patients admitted to medical and surgical clinics of the University Hospital of USP. The first stage was quantitative research with the objective of measuring the sample studied Positive Religious Coping (PRC) and the Negative Religious Coping (NRC) in each patient, allowing namely the frequency of each of these types, the ratio calculation NRC/PRC each patient and their frequency in the sample, as well as clinical situations in which the types of religious coping would be more frequent; and seek statistical relationships of these values with demographic characteristics of patients. The objective of the second phase was to seek understanding through psychodynamic theoretical framework as patients establish relationships with the disease, treatment, hospitalization and religious coping. The two components of the study were made simultaneously. The first component of the sample consisted of 120 randomly selected patients, 60 of each clinic, 30 men and 30 women . For this step, two instruments were used: the brazilian Brief RCOPE scale and a general form that lifted demographic characteristics of the sample. In the second component, the research focused on eight cases qualitatively, with participants from the previous step, using semi-structured interviews that were analyzed, taking into account the objectives of this phase of research and content analysis method. The results showed that 88.3 % of patients used more Positive Religious Coping and 11.7 % utilized predominantly Negative Religious Coping, yet only 28.3 % of the sample used Positive Religious Coping enough to have benefits for the quality of life. The study was unable to find clinical situations in which the types of religious coping are more frequent, but identified a significant relationship between levels of ratio NRC/PRC with the variables education and marital status. The analysis of the interviews showed as the Positive Religious Coping was used as a source of comfort against anxiety and seeking divine help in restoring health. The Negative Religious Coping on the other hand was difficult to be expressed, as it causes guilt and shame. In some cases it was identified that the patients relates with divinity similarly to other relationships that have, repeating relationship patterns

Intimate partner violence (IPV) against women has been linked to long-term, negative health consequences such as depression, PTSD, and suicidal ideation. There is a growing perception that African American women are the most affected by IPV, but the current literature does not confirm this perception. The purpose of this nonexperimental, correlational study was to examine the predictive relationships between the independent variables (spiritual coping, religious coping, and levels of IPV) and the dependent variable (level of depression). The ecological systems theory provided the framework for the study. The research question addressed how well variables such as religious coping, spiritual coping, and level of IPV predicted levels of depression in African American women. Convenience sampling was used to recruit 63 participants. Data were collected using a survey methodology. Multiple linear regression was used to analyze the data. Results indicated a statistically significant negative correlation between spiritual coping and depression, as well as a statistically significant positive correlation between IPV scores and level of depression. No statistically relationship was found between religious coping and depression. Human services and other professionals could use the results to advocate for the development of educational and counseling programs that inform African American women of the benefits of culturally based coping strategies such as spiritual coping. Findings from the study could contribute to social change by adding information to the literature on coping strategies that can potentially improve negative outcomes such as levels of depression for female survivors of IPV, particularly African American Women.

O coping religioso/espiritual (CRE) pode ser positivo ou negativo, de acordo com os seus efeitos. A pesquisa pretendeu verificar como tal fenômeno ocorre e se apresenta em pacientes internados nas clínicas médica e cirúrgica do Hospital Universitário da USP. Em uma primeira fase foi feita uma pesquisa quantitativa com o objetivo de mensurar na amostra estudada o CRE Positivo (CREP) e o CRE Negativo (CREN) em cada paciente, permitindo assim saber: a frequência de cada um desses tipos, o cálculo da razão CREN/CREP de cada paciente e a sua frequência na amostra, bem como em quais situações clinicas os tipos de CRE seriam mais frequentes; e se buscar correlações estatísticas desses valores com características demográficas dos pacientes. O objetivo da segunda fase foi buscar compreender através do referencial teórico psicodinâmico como os pacientes estabelecem relações com a doença, o tratamento, a internação e o coping religioso-espiritual. As duas fases foram realizadas simultaneamente. A amostra da primeira fase foi composta por 120 pacientes selecionados randomicamente, sendo 60 de cada clínica, 30 homens e 30 mulheres. Para isso foram utilizados dois instrumentos: a escala CRE-Breve e um formulário geral que levantou características demográficas da amostra. Na segunda fase, a pesquisa se concentrou qualitativamente em oito casos, já participantes da etapa anterior, utilizando de entrevistas semidirigidas que foram analisadas levando-se em consideração os objetivos dessa fase da pesquisa e o método da análise de conteúdo. Os resultados mostraram que 88,3 % dos pacientes utilizam mais CRE Positivo, enquanto 11,7% utilizam predominantemente o CRE Negativo, contudo apenas 28,3% da amostra utilizava o CRE Positivo a ponto de ter ganhos para a qualidade de vida. Não foi possível identificar em quais situações clínicas os tipos de CRE são mais frequentes, mas existe relação significativa entre os níveis da razão CREN/CREP com as variáveis escolaridade e estado civil. A análise das entrevistas revelou como na amostra o CRE Positivo é usado como fonte de conforto contra a ansiedade, além de busca de sentido para a experiência e de ajuda divina no restabelecimento da saúde. O CRE Negativo por sua vez é difícil de ser manifestado, já que provoca culpa e vergonha. Em alguns casos foi identificado como os pacientes se relacionavam com a divindade de forma semelhante a outras relações que tinham, repetindo padrões de relacionamento / Religious coping can be positive or negative, depending on its effects and consequences. The survey sought to study the impact in patients admitted to medical and surgical clinics of the University Hospital of USP. The first stage was quantitative research with the objective of measuring the sample studied Positive Religious Coping (PRC) and the Negative Religious Coping (NRC) in each patient, allowing namely the frequency of each of these types, the ratio calculation NRC/PRC each patient and their frequency in the sample, as well as clinical situations in which the types of religious coping would be more frequent; and seek statistical relationships of these values with demographic characteristics of patients. The objective of the second phase was to seek understanding through psychodynamic theoretical framework as patients establish relationships with the disease, treatment, hospitalization and religious coping. The two components of the study were made simultaneously. The first component of the sample consisted of 120 randomly selected patients, 60 of each clinic, 30 men and 30 women . For this step, two instruments were used: the brazilian Brief RCOPE scale and a general form that lifted demographic characteristics of the sample. In the second component, the research focused on eight cases qualitatively, with participants from the previous step, using semi-structured interviews that were analyzed, taking into account the objectives of this phase of research and content analysis method. The results showed that 88.3 % of patients used more Positive Religious Coping and 11.7 % utilized predominantly Negative Religious Coping, yet only 28.3 % of the sample used Positive Religious Coping enough to have benefits for the quality of life. The study was unable to find clinical situations in which the types of religious coping are more frequent, but identified a significant relationship between levels of ratio NRC/PRC with the variables education and marital status. The analysis of the interviews showed as the Positive Religious Coping was used as a source of comfort against anxiety and seeking divine help in restoring health. The Negative Religious Coping on the other hand was difficult to be expressed, as it causes guilt and shame. In some cases it was identified that the patients relates with divinity similarly to other relationships that have, repeating relationship patterns

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No. of bitstreams: 1 mariaevangelistamartins.pdf: 13933977 bytes, checksum: d05bda6db057c23faa277b0aca8b20ac (MD5) Previous issue date: 2011-03-25 / O objetivo deste estudo exploratório foi identificar o perfil do caráter, qualidade de vida e o uso do coping religioso-espiritual como estratégia de enfrentamento de circunstâncias estressoras; bem como verificar possíveis associações entre dimensão "caráter" da personalidade, uso do coping religioso-espiritual e qualidade de vida — tomadas isolada ou conjuntamente —, padrão de uso de alcoólicos (na vida e no último ano) e variáveis sociodemográficas entre 125 indivíduos atendidos em um Centro de Referência em Hepatologia de um Hospital Universitário. Foram aplicados questionários semi-estruturados, sigilosos, anônimos e auto-aplicáveis contendo variáveis diversas — sociodemográficas; consumo de alcoólicos na vida e no último ano; relativas à freqüência, e opiniões pessoais sobre os Alcoólicos Anônimos (AA); às dimensões do caráter da personalidade; uso do coping religioso-espiritual e qualidade de vida nos domínios físico, psicológico, social, ambiental e global. Foram efetivadas análises exploratórias, bivariadas e, para caracterizar o peso relativo das variáveis estudadas sobre os desfechos analisados, utilizou-se a regressão logística. Os resultados indicaram que, dentre os pacientes avaliados, foi positivamente identificado pelos instrumentos que: 54,2%, 52,7% e 50,9% apresentavam pontuação acima da mediana nas escalas de auto-direcionamento, cooperatividade e auto-transcendência respectivamente. Em relação à qualidade de vida, 54,1% nos domínios físico, psicológico e ambiental do WHOQOL-BREF pontuaram acima da mediana em auto-direcionamento, e 51,3% no domínio social obtiveram melhores pontuações nessa escala; 50% no domínio social e acima de 50% nos outros domínios obtiveram pontuações acima da mediana em cooperatividade; 52% no domínio social e acima de 52% nos demais domínios do WHOQOL-BREF pontuaram acima da mediana na escala de auto-transcendência. Quanto ao uso do coping religioso-espiritual (razão CREN/CREP), 53,7%, 53,9% e 52,6% obtiveram pontuações acima da mediana nas escalas de auto-direcionamento, cooperatividade e auto-transcendência respectivamente. Nos modelos de regressão logística desenvolvidos, observou-se que pontuação mais elevada na escala de auto-direcionamento associou-se significantemente à melhor qualidade de vida no domínio psicológico do WHOQOL-BREF e ao maior uso de coping religioso-espiritual positivo em relação ao negativo. Pontuação mais elevada na escala de cooperatividade associou-se à melhor qualidade de vida nos domínios social e ambiental e ao maior uso do coping religioso-espiritual positivo em relação ao negativo. Pontuação mais elevada na escala de auto-transcendência associou-se à pior qualidade de vida no domínio físico do WHOQOL-BREF. / The objective of this exploratory study was to identify the character profile, quality of life and the use of spiritual religious coping as a coping strategy of stressful circumstances; and check possible associations between the "character" dimension of personality, use of spiritual religious coping and quality of life-taken separated or together —, pattern of alcohol use (on the whole life and in the last year) and sociodemographyc variables between 125 subjects treated on a Reference Center in Hepatology of an Universitary Hospital. Questionnaires were used semi-structured, confidential, anonymous and self applicable containing several variables sociodemographic; consumption of alcohol on the whole life and on the last year; frequency and personal opinions about the Alcoholics Anonymous (AA); personality character dimensions; use of spiritual religious coping and quality of life on the physical, psychological, social, environmental, and global domains. Exploratory and bivariate analysis were performed and, to characterize the relative influence of variables on the outcomes examined, we used logistic regression. The results indicated that, between the assessed patients, was positively identified by the instruments: 54.2%, 52,7% e 50,9% showed scores above average on the scales self-directedness, cooperativeness, and self-transcendence, respectively. Regarding quality of life, 54,1% on physical, psychological and environmental domains of WHOQOL-BREF scored above average in self-directedness and 51,3% on social domain achieved best scores on this scale; 50% on the other domains achieved scores above average on cooperativeness; 52% on the social domain and above 52% on the other domains of WHOQOL-BREF scored above average on the scale self-transcendence. As for spiritual religious coping (CREN/CREP ratio), 53,7%, 53,9% and 52,6% achieved scores above average on the scales self-directedness, cooperativeness, and self-transcendence, respectively. In logistic regression models developed, it was observed that the higher scores on the self-directedness scale were significantly associated to a better quality of life on the WHOQOL-BREF's psychological domain and to a higher use of positive spiritual religious coping, compared to the negative. Higher scores on the Cooperativeness scale were associated to a better quality of life on social and environmental domains and to a higher use of positive spiritual religious coping, compared to the negative. Higher scores on the auto-transcendence scale were associated to a worse quality of life on the WHOQOL-BREF's physical domain.

No description available.

No description available.

L’objectif de cette thèse est d’explorer les rôles de la religion dans le processus pour faire face à une situation potentiellement traumatique de violence organisée ; et ce dans un contexte culturel, socio-économique et politique précis, à savoir celui de la Colombie. La Colombie est un pays où culturellement la religion occupe une place importante dans la société. Elle connaît depuis plusieurs décennies un conflit armé ayant comme conséquence le déplacement forcé massif des populations à l’intérieur du pays. Cette recherche a une approche de psychologie culturelle, et se sert d’une méthodologie qualitative, avec des entretiens semi-structurés. Les participants comprennent 51 adultes déplacés (26 hommes et 25 femmes), et deux informants clés. Quatre thèmes sont explorés : a) le déplacement b) la religion au quotidien, c) les changements dans leur religion suite au déplacement, et d) les rôles de la religion dans l’expérience du déplacement. Les résultats montrent que la religion est importante pour les déplacés. Catholiques pour la plupart, leur religion est centrée sur une relation personnalisée et directe à Dieu, malgré les rituels collectifs pratiqués. Les déplacés vivent une religion culturellement ancrée, résistante à l’adversité : après le déplacement elle est soit restée inchangée, soit s’est renforcée. Concernant le déplacement, les aspects les plus marquants sont l’intensité des violences infligées, le caractère imminent des départs et la précarité à laquelle les déplacés sont confrontés en arrivant à Bogota. Malgré ces conditions et la souffrance éprouvée, il faut remarquer leur capacité à composer avec les ressources disponibles, et ce de manière active, souple et diversifiée. Plusieurs rôles de la religion ont été repérés dans ce processus. Ils ont été regroupés par leur fonctionnalité, en cinq groupes : a) pourvoyeur de sens, b) conservateur d’une stabilité, c) catalyseur de transformations, d) source de soutien social, et e) aspects potentiellement nocifs. La religion semble être pour cet échantillon une ressource salutaire, capable de s’articuler harmonieusement avec des ressources non religieuses, pour potentialiser leurs capacités et favoriser l’adaptation. Seule la culpabilité semble avoir un effet nocif, dont la fonctionnalité reste à explorer. La discussion des résultats souligne la pertinence d’étudier la religion d’un point de vue fonctionnel et fait le lien entre la relation à Dieu observée et la théorie de attachement. De plus, elle évalue les limites de l’étude et propose des pistes pour les futures recherches. / The purpose of this study is to explore the roles of religion in coping with a potentially traumatic situation of organized violence, in a particular cultural, socio-economic and political context, such as the Colombian one. In Colombia, religion as a cultural aspect has a significant place in Colombian society. It also deals with an armed conflict which lasts for several decades now and has resulted in the phenomenon of massive internal displacement of populations. This research has a cultural psychology approach and uses a qualitative methodology with semi-structured interviews. Participants include 51 adults, internally displaced people (IDP), (26 men and 25 women), and two key informants. Four topics are explored: a) their displacement, b) religion in every-day life, c) changes in their religion following displacement, d) the roles of religion during their displacement experience. Results show that religion is important for Colombian IDP’s. Mostly Catholics, their religion is centered on a direct and personalized relationship with God, in spite of the collective rituals they practice. In this sample, displaced people experience religion as a culturally anchored pattern, resistant to adversity: after displacement their religion remained either unchanged or reinforced. Concerning the displacement, the most salient aspects are the intensity of violence they went through, the imminence of departures, and the precariousness they have to deal with at arrival. In spite of these conditions and all the suffering they undergo, IDP’s show a remarkable capacity to cope with the available resources in an active, flexible and diversified way. Several roles of religion have been identified. They have been gathered according to their functionality into five categories: a) meaning provider, b) stability conservator, c) transformations catalyst, d) social support source, and e) potentially harmful aspects. Religion seems to be, for this sample, a constructive resource, capable of articulating itself harmonically with other non religious resources in order to enhance individuals skills and facilitate their adjustment. Only guiltiness seems to have a harmful effect in this process and its functionality is to be explored. Discussion of results underlines the pertinence of studying religion in a functional way and it links data to attachment theory. Finally, it evaluates the limits of this study and proposes some clues for future research. / El objetivo de esta tesis doctoral es explorar los roles de la religión en el afrontamiento de una situación potencialmente traumática de violencia organizada, en un contexto cultural, socio-económico y político específico, como el de Colombia. Colombia es un país donde culturalmente la religión ocupa un lugar importante en la sociedad. Este país vive, desde hace varias décadas, un conflicto armado que ha traído como consecuencia el desplazamiento interno forzado y masivo de la población. La investigación tiene una orientación de psicología cultural y utiliza una metodología cualitativa, con entrevistas semi-estructuradas. Los participantes incluyen 51 adultos desplazados por la violencia (26 hombres y 25 mujeres), y dos informantes clave. Cuatro temas son explorados: a) el desplazamiento, b) la religión en la vida cotidiana, c) los cambios en la religión causados por el desplazamiento, y d) los roles de la religión en la experiencia del desplazamiento. Los resultados muestran que la religión es importante para los desplazados. Católicos en su mayoría, su religión está centrada en una relación personalizada y directa con Dios, a pesar de los rituales colectivos practicados. Los desplazados viven una religión culturalmente arraigada, resistente a la adversidad: después del desplazamiento, ésta siguió igual o se reforzó. En cuanto al desplazamiento, los aspectos que sobresalen son la intensidad de la violencia, la inminencia de la partida y la precariedad que deben afrontar al llegar a Bogotá. A pesar de estas condiciones y del sufrimiento que viven, es de notar la capacidad de manejar los recursos disponibles de manera activa, flexible y diversificada. Varios roles de la religion fueron identificados: a) fuente de significado, b) conservador de una estabilidad, c) catalizador de transformaciones, d) fuente de apoyo social, y e) aspectos potencialmente nocivos La religión parece ser, para esta muestra, un recurso saludable, capaz de de articularse armoniosamente con recursos no religiosos, para potencializar sus capacidades y favorecer la adaptación. Sólo la culpabilidad parece tener un efecto nocivo y su funcionalidad debe ser explorada. La discusión de los resultados resalta la pertinencia de estudiar la religión desde un punto de vista funcional y establece un lazo entre la relación con Dios observada y la teoría del apego. Por último, se evaluán los límites del estudio y se proponen algunas pistas para futuras investigaciones.

This research examines the coping processes of African American women with breast cancer and how those processes relate to low usage of cancer support groups by these women. Prior coping research has utilized predominantly White samples. The limited research on African American coping responses is conflicting and characterized by small samples and non-probability sampling techniques. In this study, 26 respondents from Central and North Texas metropolitan areas were interviewed, including 9 key informants, 9 African American breast cancer survivors, and 8 White survivors. The data suggest that African American and White women cope with breast cancer in significantly different ways. Culture appears to account for the differences. All African American breast cancer survivors identified faith as their primary coping strategy. In contrast, only half of the White survivors claimed faith as their primary coping strategy, but like the other White survivors, tended to rely on multiple coping strategies. The African American survivors conceptualized God as an active member of their support network. Most prayed for healing, and several attributed examples of healing to God's intervention. The White survivors found God's presence in the actions of other people. They prayed for strength, peace, and courage to endure the illness. The use of faith as a coping strategy was the most significant difference between the African American and White breast cancer survivors, but different social support needs were also evident. White survivors readily disclosed the details of their illness and actively sought the assistance of other people. African American women were much less likely to discuss their illness with other persons and expressed a greater inclination to rely on themselves. This study indicates that cancer support groups must be structured to consider cultural coping differences for wider African American usage. Coping research conducted on primarily African American samples is necessary to develop interventions intended to serve African Americans.

No description available.

In this study, the role of positive and negative religious coping was evaluated for their interrelationship with demographic variables, religious variables, and the outcome of mental health distress. A sample of 253 United Methodist Church leaders from counties throughout the state of Mississippi completed a survey including measures for demographic characteristics, religious coping, general coping, and mental health distress. Through regression analysis and path analysis, the relationships among the variables were measured to determine the importance of religious coping strategies while controlling for demographic variables and general forms of coping. Through regression analysis, the subjective report of personal losses immediately after Hurricane Katrina, participation in religious activities, and involvement in recovery efforts significantly predicted the presence of mental health distress among United Methodist Church leaders in Mississippi. In particular, religious participation insulated against the presence of mental health distress while personal losses and recovery involvement promoted the likelihood of mental health distress. Positive forms of general coping as well as religious forms of coping provided no significant contribution to the presence or absence of mental health distress, but negative forms of general coping did predict higher levels of mental health distress. Among this religiously oriented sample, religious forms of coping was not significantly predictive of the presence of mental health distress after accounting for general forms of coping which suggested that religious coping may be indistinguishable from forms of coping that are more generalized in nature. Through path analysis, negative religious coping significantly influenced the increased presence of mental health distress but did not serve as a mediator between mental health distress and other religious and demographic variables. A surprising finding in this study was the important mediating role of recovery involvement between mental health distress and other factors including religious participation, religious salience, and status as an ordained minister. Additionally, at nearly three years after the storm, persons reporting to currently live in close proximity to the disaster and persons continuing to experience loss due to the disaster reported a higher prevalence of mental health distress. Implications for the current literature and the need for further research were discussed.