According to the United States Department of Health and Human Services (1999), between 10-15% of children and adolescents in the United States show some symptoms of depression that interfere with their functioning at home and school. This same report indicated that only 20-25% of these children get the treatment they need to cope with this significant debilitating condition. Adults often turn to spirituality in order to find comfort, hope and relief from distress. Spirituality refers to one's own beliefs, experiences and ideals concerning how to cope with a crisis (Elkins & Cavendish, 2004). However, most work in spirituality has been done with adults; little is known about the ways in which spirituality may be used or expressed by children who are facing difficulty in life, and especially among clinically children with depression (Elkins et al., 2004).The purpose of this study was to investigate experiences and views that promote well-being among school-age children (ages 9-12 years) who had been diagnosed with depression, and specifically what role spirituality has in this process. The goal was to better understand the process of how these children express and find purpose and meaning in their life in order to find a sense of hope, comfort and strength in order to cope during their experience with depression. The method used for this study was grounded theory, designed to examine an underlying social process (Glaser & Strauss, 1967). The sample consisted of 7 English speaking children ages 9-12 that had been diagnosed with depression not otherwise specified or dysthymia. Children were patients at a counseling center in Arizona. A semi-structured interview schedule ensured that the research questions were answered. Data were analyzed using constant comparison of themes across and within data from the participants and other text-based sources.Self-regulation, which included spiritually-related approaches, was found to be a key underlying process of coping in this group of children. Understanding the process of spiritual self-regulation was useful in providing more definitive knowledge for theory-guided practice with clinically depressed school-aged children.

No description available.

Many factors can discourage survivors of sexual assault from reporting their assaults. Even those survivors who disclose, their reporting experiences may not leave them feeling empowered or that they have received adequate support to begin the healing process after disclosure. Using a mixed methods approach, we examined the relationship between religious and spiritual coping strategies, the experience of social disclosure, and symptoms of posttraumatic stress disorder (PTSD) and depression using confirmatory factor analysis (CFA) and structural equation modeling (SEM). We further used qualitative data examining the ways that participants used religious/spiritual coping strategies in response to the trauma of sexual assault. In total, 94 female or non-binary participants were enrolled. The CFA showed good model fit for all latent factors except positive religious coping and positive social responses. The SEM path analysis found a significant relationship between the latent factor Distract and PTSD symptoms. No other variables were significant in the SEM model, likely due to the small sample size. Qualitative data themes were identified such as respondent-supported healing, responses promoting shutting down/isolation, and responses affecting self-blame for social disclosure and positive and negative religious coping. Finally, this study substantiates the importance of research assessing the needs and experiences of sexual assault survivors, as this is a population that is particularly vulnerable, and struggles to get adequate support and resources. An increase in understanding about the experiences, needs, and coping strategies of sexual assault survivors will help both informal and formal interventions become more effective.

No description available.

Parental death can have a negative impact on children’s lives with changes in economic resources, and lead to change in residence, loss of contact with friends and neighbors, change in caretakers, and loss of time with the surviving parent. Research on the effects of a grandparent’s death on children is limited. Death of a sibling signifies the loss of a role model, friend, confidante, and playmate. The purpose of this correlational study was to identify: 1) differences in the spiritual coping strategies used by children across age groups, gender, race/ethnicity, participation in religious rituals and practices, and the relationship of the deceased to the child (parent, grandparent or sibling), and 2) the relationship between children’s use of spiritual coping strategies and grief, personal growth, anxiety, and depression after the death, with and without controls for child’s age, gender, race/ethnicity, participation in religious rituals and practices, and relationship of the deceased to the child. A sample of 97 children, 8 to 18 years old and 64% Hispanic completed the Spiritual Coping Strategies Scale, Hogan Inventory of Bereavement, Spence Children’s Anxiety Scale, and Child Depression Inventory, and their parents completed a demographic form. Children who participated in religious rituals after the death used less religious coping strategies than children who did not participate. When child’s age, gender, race/ethnicity, participation in religious rituals and practices, and relationship of the deceased were controlled, greater use of spiritual coping, but not religious coping, and greater grief were significantly related to greater personal growth and greater anxiety. Younger children and Black children had significantly greater anxiety. Only grief was significantly related to depression. Children who experienced the death of a parent, grandparent, or sibling had similar outcomes. The results of this pioneer study will add knowledge to the state of the science regarding the effects of children’s spiritual coping after parent, grandparent, or sibling death on their grief, personal growth, and mental health which is a subject area were very little is known.

Mechanical Circulatory Support (MCS) improves the health-related quality of life (HRQOL) for patients with end-stage heart failure (HF) (Friedrich & Bohm, 2007). Religious and spiritual practices positively influence health and well-being for cardiac patients (Ai, Park, Huang, Rodgers, & Tice, 2007; Blackhall, & Koenig, 1998). The purpose of this study was to examine the impact of spiritual well-being (SWB) and religious well-being (RWB) and coping styles and methods (CSM) on health related quality of life (HRQOL) of patients with MCS. This exploratory repeated measures study used Spearmans’ rho and Wilcoxons’ Signed Rank tests for correlation and comparison analyses. The study population included patients with left ventricular assist devices (HMII) and total artificial hearts (TAH). Patients were assessed pre and post MCS implant. Patients reported an increase in the use of faith practices for coping (prayer and meditation), providing evidence for spiritual growth after MCS. SWB, RWB, and CSM, and their corresponding subscales were positively related to HRQOL revealing medium to large correlation coefficients and variances. Post MCS, the TAH patients’ mean scores decreased for SWB and RWB (religious comfort) and increased for RWB (religious strain), indicating some spiritual distress. The internal locus of control for TAH patients increased with significance. HMII patients reported a significant increase in adaptive coping and “God” locus of control. The results suggest that early spiritual assessment with MCS patients may promote more timely and effective responses to maladaptive and dysfunctional coping. Patients who use their faith to cope (in distress or not) may also benefit from an increase in emotional and spiritual attention. Spiritual care providers who are knowledgeable about the MCS assessment, surgery, and recovery process could then provide interventions that build resilience and mediate improved outcomes through supportive and directed counseling. The results of this study inform the future development of interdisciplinary plans of spiritual and emotional care for this patient population and for other chronic illness populations. Further examination may reveal how SWB, RWB and CSM improve HRQOL as well as highlight the unique support needs of HMII and TAH patients.

O objetivo deste estudo é o investigar a presença de diferenças significantes da variável cultural na modalidade do coping religioso em mulheres, acima de 25 (vinte e cinco) anos, residentes na Grande São Paulo, no contexto religioso de igrejas protestantes históricas, 64 de origem cultural chinesa taiwanesa e 52 de origem cultural brasileira. Administrado o Questionário Geral e Escala de Aculturação nas mulheres de origem chinesa taiwanesa, obteve-se como resultado que 32% foram classificadas como \"pouco aculturadas\" e 40% como \"medianamente aculturadas\". As brasileiras responderam o Questionário Geral e ambos os grupos responderam a Escala Coping Religioso Espiritual-Breve (CRE- Breve). Os resultados mostraram uso maior da modalidade de coping Positivos em ambos os grupos, porém com diferença significativamente maiores na amostra de origem brasileira nos seguintes fatores: transformação de si/vida; busca de ajuda espiritual; posição positiva frente a Deus; e busca do outro institucional. Os resultados também apresentaram, diferença estatisticamente significante no Fator Negativo de coping quanto à reavaliação negativa do significado no grupo de mulheres brasileiras. Ao analisar individualmente as questões da Escala CRE- Breve, foram encontradas diferenças significativamente maiores nas mulheres chinesas taiwanesas nas questões: Questionei se Deus realmente se importava; Tentei lidar com a situação do meu jeito; Culpei Deus por ter deixado acontecer; Tentei lidar com meus sentimentos sem pedir ajuda de Deus; e Entreguei a situação para Deus, depois de fazer tudo que podia. As considerações finais levantam as possíveis interpretações das diferenças apresentadas, como demonstração do componente cultural chinês e do componente cultural brasileiro no coping religioso das mulheres participantes da amostra / The objective of this study is to investigate the presence of significant differences in the cultural variable in the ways of religious coping in women over 25 (twenty five) years, residing in Greater São Paulo, in the religious context of Protestant churches, 64 women of Taiwanese Chinese cultural origin and 52 of Brazilians cultural origin. To the women of Taiwanese Chinese origin were administered General Questionnaire and the Brief Acculturation Scale for Hispanic (SASH), the obtained result was that 32% were classified as low acculturated\" and 40% as \"moderately acculturated.\" The Brazilian women replied the General Questionnaire and both groups responded to the Spiritual Religious Coping Scale-Brief. The results showed higher use of Positive Factors coping in both groups, but with significantly greater differences in the sample of Brazilian origin in the following factors: transformation of the self/life, seeking spiritual aid; positive position before God, and search of another institutional. Similarly, statistically significant difference was found in the Negative Factor as the negative revaluation of the significance in the group of Brazilian women. When analyzing individually each question of Religious Coping Scale, significantly greater differences were found in Taiwanese Chinese women in the matters: I questioned if God really cared, I tried to handle it my way, I blamed God for letting it happen, I tried to deal with my feelings without asking for help from God, and handed the situation to God, after doing all I could. The final considerations raise the possible interpretations of the differences presented as a demonstration of Chinese cultural component in religious coping of women participants in the sample

Submitted by Mariana Dornelles Vargas (marianadv) on 2015-05-19T18:05:23Z No. of bitstreams: 1 deus_nao.pdf: 2237986 bytes, checksum: 8c5a348f59bc16db281c7c5b7dd34d8a (MD5) / Made available in DSpace on 2015-05-19T18:05:23Z (GMT). No. of bitstreams: 1 deus_nao.pdf: 2237986 bytes, checksum: 8c5a348f59bc16db281c7c5b7dd34d8a (MD5) Previous issue date: 2012-02 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Esta dissertação e composta por três artigos, um de revisão sistemática da literatura e dois empíricos. A pesquisa desenvolvida teve como foco de investigação o coping religioso/espiritual (CRE) em mulheres com câncer de mama e foi estruturada a partir de um delineamento misto. No Estudo 1, buscou-se a) examinar as relações entre o CRE e as variáveis sociodemográficas, clinicas e religiosas de 83 mulheres com câncer de mama (idade media = 52,3 anos, DP = 7,27) e b) conhecer a percepção subjetiva sobre quem e Deus para essas mulheres para, desta forma, compara-las aos estilos de CRE. Para o Estudo 2, selecionou-se as 15 mulheres que obtiveram os maiores índices de CRE positivo no Estudo 1, a fim de que essas participassem de dois grupos focais. Dessas, sete aceitaram o convite para participação (idade media = 51,5 anos, DP = 7,20). O objetivo do Estudo 2 foi o de compreender o lugar que a religiosidade/espiritualidade ocupa na vida dessas mulheres, as formas de coping utilizadas durante o período do diagnostico e tratamento, bem como as possíveis mudanças ocorridas durante a experiência da doença. Todas as participantes pertenciam a grupos de apoio a pacientes com câncer da região metropolitana de Porto Alegre . RS. Os resultados do Estudo 1, obtidos através da aplicação de um questionário de dados sociodemográficos, clínicos e de atividade religiosa/espiritual (incluindo a pergunta aberta: ?\Para você, quem e Deus?.) e da Escala de Coping Religioso-Espiritual, nao permitiram a identificação de nenhuma associação significativa entre as variáveis sociodemográficas e clinicas e o CRE total e positivo, ao passo que a escolaridade apresentou uma associação significativa (r = -0,254; p<0,05) com o fator N3 (Reavaliação negativa do significado) da dimensão CRE negativo. Em contrapartida, foi possível identificar maiores índices de CRE total e positivo entre as mulheres com maior frequência a encontros de natureza religiosa. Uma diferença marginalmente significativa [t(81) =1,749, p<0,10] foi encontrada no fator N1(Reavaliação negativa de Deus) entre mulheres que moravam com filhos (n=45) e aquelas que não moravam (n=38). Mulheres que não moravam com os filhos apresentaram media superior nessa estratégia de CRE (M= 2,11, DP= 1,09) do que aquelas que moravam com os filhos (M=1,73, DP=0,88). A percepção subjetiva das mulheres sobre quem e Deus permitiu a identificação de oito categorias, das quais, três apresentaram associações significativas com os estilos de CRE. Além disso, o Estudo 2 revelou o estabelecimento de uma relação positiva com Deus entre as participantes, capaz de proporcionar forca, esperança e conforto. As crenças religiosas auxiliaram no entendimento da doença, aumentando a confiança de que a enfermidade seria curada. A família e os membros de comunidades religiosas revelaram-se fontes potenciais de apoio social. Além disso, características da personalidade das participantes foram atenuadas, as quais foram decorrentes de um processo de reflexão quando do diagnostico. Contudo, destaca-se que estratégias de CRE negativo também estiveram presentes, merecendo ser observadas e trabalhadas para promover uma melhor adaptação. Os resultados reafirmam a necessidade de uma abordagem na qual os profissionais da saúde contemplem as crenças religiosas/espirituais das pacientes, visando o estimulo das estratégias de CRE positivas e a reavaliação daquelas nocivas. / This dissertation comprises three articles; one on literature review and two on empirical research. The study focused on religious/spiritual coping (RSC) in female breast cancer patients and was structured from a mixed delineation. Study 1 objectives were a) to examine the relation between RSC and sociodemographic, clinical and religious variables of 83 breast cancer patients (average age = 52,3 years, DP = 7,27) and b) to understand these women’s subjective perceptions of God in order to compare such perceptions against RSC styles. In Study 2, the women who had obtained the highest scores of positive RSC in Study 1 were selected to participate in two focal groups. Of these women, seven accepted the invitation to take part in the research (average age= 51,5 years, DP = 7,20).The objective of Study 2 was to understand the place that religiosity/spirituality have in these wom en’s lives, the coping strategies used during diagnosis and treatment period and p ossible changes during the course of the disease. All participants attended support gro ups for cancer patients in the metropolitan region of Porto Alegre - RS. The results of Study 1 were obtained through a questionnaire of sociodemographic, clinical and religious/spiritual data (including the open question: “For you, who is God?”) and the Religious-Spiritual Coping Scale. The results did not identify any significant association between sociodemographic and clinical variables and the total and positive RSC, whereas the education level variable showed significant association with the factor N3 (Negative meaning reappraisal) of the negative RSC dimension. On the other hand, it was possible to identify higher scores of total and positive RSC among women who more frequently attended religious meetings. A marginally significant difference [t(81) =1,749, p<0,10] was found in factor N1 (Negative reappraisal of God) between women who lived with their children (n=45) and those who did not (n=38).Women who did not live with their children showed higher average score on this RSC strategy than those who did. The women’s subjective perception about who God is allowed the identification of eight categories; of these, three showed significant association with the RSC styles. Moreover, Study 2 revealed the establishment, among the patients, of a positive relationship with God, capable of providing strength, hope and comfort. Religious beliefs helped in the understanding of the disease, increasing confidence that the illness would be cured. Family and members of religious groups proved to be potential sources of social support. Personality characteristics of the participants were also attenuated; this happened as a result of a reflection process at the moment of diagnosis. Nonetheless, it is worth point ing out that negative RSC strategies were also present, showing the need for such strategies to be monitored and addressed in order to promote better adaptation. The results endorse the necessity of an approach whereby health-care professionals address the religious/spiritual beliefs of the patients, so as to stimulate the adoption of positive RSC strategies and the reappraisal of negative ones.

O objetivo deste estudo é o investigar a presença de diferenças significantes da variável cultural na modalidade do coping religioso em mulheres, acima de 25 (vinte e cinco) anos, residentes na Grande São Paulo, no contexto religioso de igrejas protestantes históricas, 64 de origem cultural chinesa taiwanesa e 52 de origem cultural brasileira. Administrado o Questionário Geral e Escala de Aculturação nas mulheres de origem chinesa taiwanesa, obteve-se como resultado que 32% foram classificadas como \"pouco aculturadas\" e 40% como \"medianamente aculturadas\". As brasileiras responderam o Questionário Geral e ambos os grupos responderam a Escala Coping Religioso Espiritual-Breve (CRE- Breve). Os resultados mostraram uso maior da modalidade de coping Positivos em ambos os grupos, porém com diferença significativamente maiores na amostra de origem brasileira nos seguintes fatores: transformação de si/vida; busca de ajuda espiritual; posição positiva frente a Deus; e busca do outro institucional. Os resultados também apresentaram, diferença estatisticamente significante no Fator Negativo de coping quanto à reavaliação negativa do significado no grupo de mulheres brasileiras. Ao analisar individualmente as questões da Escala CRE- Breve, foram encontradas diferenças significativamente maiores nas mulheres chinesas taiwanesas nas questões: Questionei se Deus realmente se importava; Tentei lidar com a situação do meu jeito; Culpei Deus por ter deixado acontecer; Tentei lidar com meus sentimentos sem pedir ajuda de Deus; e Entreguei a situação para Deus, depois de fazer tudo que podia. As considerações finais levantam as possíveis interpretações das diferenças apresentadas, como demonstração do componente cultural chinês e do componente cultural brasileiro no coping religioso das mulheres participantes da amostra / The objective of this study is to investigate the presence of significant differences in the cultural variable in the ways of religious coping in women over 25 (twenty five) years, residing in Greater São Paulo, in the religious context of Protestant churches, 64 women of Taiwanese Chinese cultural origin and 52 of Brazilians cultural origin. To the women of Taiwanese Chinese origin were administered General Questionnaire and the Brief Acculturation Scale for Hispanic (SASH), the obtained result was that 32% were classified as low acculturated\" and 40% as \"moderately acculturated.\" The Brazilian women replied the General Questionnaire and both groups responded to the Spiritual Religious Coping Scale-Brief. The results showed higher use of Positive Factors coping in both groups, but with significantly greater differences in the sample of Brazilian origin in the following factors: transformation of the self/life, seeking spiritual aid; positive position before God, and search of another institutional. Similarly, statistically significant difference was found in the Negative Factor as the negative revaluation of the significance in the group of Brazilian women. When analyzing individually each question of Religious Coping Scale, significantly greater differences were found in Taiwanese Chinese women in the matters: I questioned if God really cared, I tried to handle it my way, I blamed God for letting it happen, I tried to deal with my feelings without asking for help from God, and handed the situation to God, after doing all I could. The final considerations raise the possible interpretations of the differences presented as a demonstration of Chinese cultural component in religious coping of women participants in the sample

No description available.