The aim of this study was to evaluate the potential contribution of religious involvement, spiritual well-being, existential well-being and HIV-related symptoms to health-related quality of life in HIV-infected African American women recovering from substance abuse. The study also examined whether religious and spiritual variables served as potential moderators between HIV symptoms and health-related quality of life. This study relied on data obtained as part of a larger longitudinal investigation of the effectiveness of Structural Ecosystems Therapy (SET) for HIV infected women in substance abuse recovery. A total of 175 participants were recruited from regional residential and outpatient clinics. The sample in this study included 99 African American women who had completed the required baseline assessment. It was hypothesized that religious involvement, spiritual well-being and existential well-being would be positively associated to various health-related quality of life indicators (i.e., physical functioning, social functioning, mental health functioning and health distress). On the other hand, HIV symptoms were hypothesized to be inversely related to the health-related quality of life indicators. Religious involvement, spiritual well-being and existential well-being were posited to moderate the relationship between HIV symptoms and the health-related quality of life indicators. Findings from the multivariate analysis of variance showed existential well-being to be significantly related to mental health functioning and health distress and HIV symptoms to be significantly related to mental health functioning and physical functioning. Results from the regression analyses also showed that after controlling for age, both existential well-being and HIV symptoms were significantly related to mental health functioning. Results suggest that increased symptom frequency is significantly associated with worse mental health while higher levels of existential well-being are significantly related to better mental health. No evidence was found in support of the hypothesized moderating role of religious involvement, spiritual well-being and existential well-being between HIV symptoms and health-related quality of life indicators. Research and clinical implications of these findings are discussed.

This research focuses on the problem field of those called to full-time Christian work and specifically how the interpretation and implementation thereof has an impact on the spiritual well-being of the adolescents growing up in this context. The purpose of the study is to identify the challenges parents and adolescents experience and to minimise the negative impact thereof through praxis theoretical guidelines for spiritual nurturing. A Biblical perspective on calling to full-time Christian ministry as well as an understanding of the God-given mandate to parents to nurture the spiritual well-being of their family, forms the basis of this research. Insight into the problem field was gained through empirical research conducted by means of structured and unstructured interviews. Adolescents whose parents are presently in full-time Christian work were interviewed by means of a questionnaire as well as an in-depth conversation. Interviews with adults who had grown up in context of full-time Christian work during the 1970's and 1980's gave insight into the long-term impact on spiritual well-being. Parents in full-time Christian work, who are raising adolescents, shared their perspectives and challenges in interviews. Research in the social sciences confirmed the Biblical perspective that the family is the best environment for both adults and children to grow to maturity. Integration of all the dimensions of life is essential for the process growth within the family and is an ongoing dynamic process which continually requires observation, evaluation and change. This study concludes by offering guidelines to parents in full-time Christian work on spiritual nurturing of their family as the primary focus of their ministry. The result of this approach is that the family is restored to its God-ordained position as the epicentre of ministry. Just as Abraham's family was chosen by God to reveal Him to the nations, so, the family in full-time Christian work is called, as a unit, to participate in God's redemption the world. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2010.

This research focuses on the problem field of those called to full-time Christian work and specifically how the interpretation and implementation thereof has an impact on the spiritual well-being of the adolescents growing up in this context. The purpose of the study is to identify the challenges parents and adolescents experience and to minimise the negative impact thereof through praxis theoretical guidelines for spiritual nurturing. A Biblical perspective on calling to full-time Christian ministry as well as an understanding of the God-given mandate to parents to nurture the spiritual well-being of their family, forms the basis of this research. Insight into the problem field was gained through empirical research conducted by means of structured and unstructured interviews. Adolescents whose parents are presently in full-time Christian work were interviewed by means of a questionnaire as well as an in-depth conversation. Interviews with adults who had grown up in context of full-time Christian work during the 1970's and 1980's gave insight into the long-term impact on spiritual well-being. Parents in full-time Christian work, who are raising adolescents, shared their perspectives and challenges in interviews. Research in the social sciences confirmed the Biblical perspective that the family is the best environment for both adults and children to grow to maturity. Integration of all the dimensions of life is essential for the process growth within the family and is an ongoing dynamic process which continually requires observation, evaluation and change. This study concludes by offering guidelines to parents in full-time Christian work on spiritual nurturing of their family as the primary focus of their ministry. The result of this approach is that the family is restored to its God-ordained position as the epicentre of ministry. Just as Abraham's family was chosen by God to reveal Him to the nations, so, the family in full-time Christian work is called, as a unit, to participate in God's redemption the world. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2010.

No description available.

This project investigated the spiritual well-being (SWB) of psychotherapists in training and their physiological reactions to religious questions posed by a mock client. Electrodermal activity served as an index of physiological arousal interpreted as anxiety. Thirteen psychotherapists in training at the University of North Texas were recruited. They participated in a simulated intake session with a mock client who asked the psychotherapist neutral questions, personal-other questions (POQs), and personal-religious questions (PRQs). It was discovered that the level of SWB did not affect subjects' anxiety responses to PRQs. There also was no difference in subjects' anxiety responses for POQs between high and low SWB therapists. However, psychotherapists did experience some anxiety associated with questions related to their counseling experience and expertise.

A Dor Crônica por Afecções Musculoesqueléticas (DCAME) é uma doença que, além de atingir o sistema osteomuscular, principalmente de mulheres da faixa etária entre 45 a 64 anos, frequentemente acarreta desordens psicológicas, sociais e espirituais e é influenciada por elas, podendo ainda desenvolver grande carga de desgosto para os doentes quando não diagnosticada e tratada adequadamente. Assim, dentre os aspectos citados, destaca-se o Bem-Estar Espiritual (BEE) como uma expressão da espiritualidade prática que, embora recentemente abordada em estudos científicos foi, desde o início da humanidade, apontada como uma dimensão importante no processo saúde-doença, por possibilitar, além de outros benefícios, o restabelecimento mais rápido da saúde. Foi neste contexto que se tornou necessário compreender e refletir sobre os significados do BEE que permearam a vivência de mulheres portadoras de DCAME e as formas pelas quais o BEE foi manifestado por esta população, para facilitar o esclarecimento tanto das causas da dor atribuídas por elas quanto das formas de manejo e dos impactos ocasionados pela dor. Desta forma, este estudo, que foi realizado na Clínica de Dor do Hospital das Clínicas de Ribeirão Preto (CDHCRP) e conduzido de acordo com as normatizações da Comissão Nacional de Ética em Pesquisa (CONEP), utilizou-se de abordagem qualitativa. Neste trabalho, após seleção por amostragem por conveniência, 11 sujeitos foram selecionados e entrevistados individualmente numa sala reservada a este fim, sendo um guia à entrevista um roteiro norteador de entrevista semiestruturada com questões fechadas para identificação e delineamento sociodemográfico e questões abertas para a apreensão dos significados de BEE bem como dos conhecimentos acerca das causas, dos impactos e das formas de alívio da dor. Os dados coletados foram gravados em um aparelho de MP3 e transcritos na íntegra para o início da análise dos dados que foi feita por meio da Análise Temática (AT), uma das técnicas da Análise de Conteúdo (AC) e possibilitaram o surgimento de quatro temas: Significados e Manifestações do BEE; Modelos explicativos para a dor; Formas de manejo da doença e Impactos da dor crônica. A partir destes temas, algumas interpretações acerca do BEE puderam ser destacadas. Relatado como um aspecto humano de difícil definição, o BEE pôde ser manifestado de diferentes maneiras. As formas apresentadas foram o bom relacionamento consigo mesmo, com o outro e com Deus, o desenvolvimento de esperança, da confiança, da fé em si e no tratamento que realizaram, o conforto físico, a ocupação, o lazer, o aprendizado e a empatia no contato com o outro. Neste trabalho, algumas causas manifestadas foram as de origem psicossocial, as sobrecargas físicas e comportamentos que perpetuam o problema, além da dor como resposta a um pecado. Destacadas algumas causas, o trabalho apontou para a utilização das preces como coadjuvante do tratamento médico convencional por todas as entrevistadas e da técnica Reiki. Tendo em vista o exposto, a DCAME mesmo impactando de forma negativa na vida das entrevistadas, desenvolvendo inclusive o medo da perda da autonomia e independência, possibilitou a modificação de suas visões de mundo, sendo fonte de descoberta de valores humanos tais como a coragem, a resiliência, a valorização da vida bem como da empatia pelo sofrimento alheio. Em suma, este estudo destacou a importância da DCAME enquanto doença multidimensional que leva o indivíduo a experimentar necessidades espirituais importantes, sendo o incentivo a busca da integralidade no contexto hospitalar para o correto manejo do problema mais do que uma emergência para a saúde pública. / Chronic Musculoskeletal Pain (CMP) is a disease that, in addition to achieving the musculoskeletal system, especially the women aged 45 to 64 years, often entails psychological, social and spiritual disorders and is influenced by them and may develop big load of grief for patients when not diagnosed and treated properly. Thus, among the aspects mentioned, Spiritual Well-Being (SWB) as an expression of practical spirituality which, although recently has been addressed in scientific studies, since the beginning of mankind, considered as an important dimension in the health-disease process, by allowing, among other benefits, the most rapid restoration of health. In this context, it has become necessary to understand and reflect on the meanings of SWB that permeated the experience of women with CMP and the ways in which the SWB was expressed by this population, both to facilitate the clarification of the causes of pain attributed by them as forms of management and the impacts caused by pain. Thus, this study, which was conducted at the Pain Clinic of the University Hospital of Ribeirão Preto (PCUHRP) and conducted according to the regulations of the National Committee of Ethics in Research (NCER), used a qualitative approach. In this work, after being selected by convenience sampling, 11 subjects were selected and individually interviewed in a room reserved for this purpose, with a guide to interview a guiding semi- structured interview with closed questions and to identify sociodemographic and open design issues for the seizure of SWB meanings and knowledge about the causes, impacts and forms of pain relief. Data were recorded on an MP3 player and transcribed to the top of the data analysis that was done by means of the Thematic Analysis (TA), one of the techniques of Content Analysis (CA) and made possible the emergence of four themes: Meanings and Manifestations of SWB; Explanatory models for pain; Forms of disease management and Impacts of chronic pain. From these themes, some interpretations of the SWB could be highlighted. Reported as a human aspect difficult to define, SWB could be manifested in different ways. The forms submitted were good relationship with oneself, with others and with God, the development of hope, trust, and faith in themselves and who performed the treatment, physical comfort, occupation, leisure, learning and empathy contact with each other. In this work, some causes were expressed psychosocial origin, physical burdens and behaviors that perpetuate the problem, in addition to pain in response to a sin. Highlighted some causes, the paper points out the use of prayer as an adjunct to conventional medical treatment for all interviewees and Reiki technique. In view of the above, the same CMP negatively impacting on the lives of the interviewees, including developing the fear of loss of autonomy and independence, enabled the modification of their worldviews, a source of discovery of human values such as courage, resilience, valuing life and empathy for others\' suffering. In summary, this study highlighted the importance of CMP as multidimensional disease that causes the individual to experience significant spiritual needs, and encouraging the pursuit of comprehensive health care in the hospital setting to the correct handling of the problem more than a public health emergency.

A Dor Crônica por Afecções Musculoesqueléticas (DCAME) é uma doença que, além de atingir o sistema osteomuscular, principalmente de mulheres da faixa etária entre 45 a 64 anos, frequentemente acarreta desordens psicológicas, sociais e espirituais e é influenciada por elas, podendo ainda desenvolver grande carga de desgosto para os doentes quando não diagnosticada e tratada adequadamente. Assim, dentre os aspectos citados, destaca-se o Bem-Estar Espiritual (BEE) como uma expressão da espiritualidade prática que, embora recentemente abordada em estudos científicos foi, desde o início da humanidade, apontada como uma dimensão importante no processo saúde-doença, por possibilitar, além de outros benefícios, o restabelecimento mais rápido da saúde. Foi neste contexto que se tornou necessário compreender e refletir sobre os significados do BEE que permearam a vivência de mulheres portadoras de DCAME e as formas pelas quais o BEE foi manifestado por esta população, para facilitar o esclarecimento tanto das causas da dor atribuídas por elas quanto das formas de manejo e dos impactos ocasionados pela dor. Desta forma, este estudo, que foi realizado na Clínica de Dor do Hospital das Clínicas de Ribeirão Preto (CDHCRP) e conduzido de acordo com as normatizações da Comissão Nacional de Ética em Pesquisa (CONEP), utilizou-se de abordagem qualitativa. Neste trabalho, após seleção por amostragem por conveniência, 11 sujeitos foram selecionados e entrevistados individualmente numa sala reservada a este fim, sendo um guia à entrevista um roteiro norteador de entrevista semiestruturada com questões fechadas para identificação e delineamento sociodemográfico e questões abertas para a apreensão dos significados de BEE bem como dos conhecimentos acerca das causas, dos impactos e das formas de alívio da dor. Os dados coletados foram gravados em um aparelho de MP3 e transcritos na íntegra para o início da análise dos dados que foi feita por meio da Análise Temática (AT), uma das técnicas da Análise de Conteúdo (AC) e possibilitaram o surgimento de quatro temas: Significados e Manifestações do BEE; Modelos explicativos para a dor; Formas de manejo da doença e Impactos da dor crônica. A partir destes temas, algumas interpretações acerca do BEE puderam ser destacadas. Relatado como um aspecto humano de difícil definição, o BEE pôde ser manifestado de diferentes maneiras. As formas apresentadas foram o bom relacionamento consigo mesmo, com o outro e com Deus, o desenvolvimento de esperança, da confiança, da fé em si e no tratamento que realizaram, o conforto físico, a ocupação, o lazer, o aprendizado e a empatia no contato com o outro. Neste trabalho, algumas causas manifestadas foram as de origem psicossocial, as sobrecargas físicas e comportamentos que perpetuam o problema, além da dor como resposta a um pecado. Destacadas algumas causas, o trabalho apontou para a utilização das preces como coadjuvante do tratamento médico convencional por todas as entrevistadas e da técnica Reiki. Tendo em vista o exposto, a DCAME mesmo impactando de forma negativa na vida das entrevistadas, desenvolvendo inclusive o medo da perda da autonomia e independência, possibilitou a modificação de suas visões de mundo, sendo fonte de descoberta de valores humanos tais como a coragem, a resiliência, a valorização da vida bem como da empatia pelo sofrimento alheio. Em suma, este estudo destacou a importância da DCAME enquanto doença multidimensional que leva o indivíduo a experimentar necessidades espirituais importantes, sendo o incentivo a busca da integralidade no contexto hospitalar para o correto manejo do problema mais do que uma emergência para a saúde pública. / Chronic Musculoskeletal Pain (CMP) is a disease that, in addition to achieving the musculoskeletal system, especially the women aged 45 to 64 years, often entails psychological, social and spiritual disorders and is influenced by them and may develop big load of grief for patients when not diagnosed and treated properly. Thus, among the aspects mentioned, Spiritual Well-Being (SWB) as an expression of practical spirituality which, although recently has been addressed in scientific studies, since the beginning of mankind, considered as an important dimension in the health-disease process, by allowing, among other benefits, the most rapid restoration of health. In this context, it has become necessary to understand and reflect on the meanings of SWB that permeated the experience of women with CMP and the ways in which the SWB was expressed by this population, both to facilitate the clarification of the causes of pain attributed by them as forms of management and the impacts caused by pain. Thus, this study, which was conducted at the Pain Clinic of the University Hospital of Ribeirão Preto (PCUHRP) and conducted according to the regulations of the National Committee of Ethics in Research (NCER), used a qualitative approach. In this work, after being selected by convenience sampling, 11 subjects were selected and individually interviewed in a room reserved for this purpose, with a guide to interview a guiding semi- structured interview with closed questions and to identify sociodemographic and open design issues for the seizure of SWB meanings and knowledge about the causes, impacts and forms of pain relief. Data were recorded on an MP3 player and transcribed to the top of the data analysis that was done by means of the Thematic Analysis (TA), one of the techniques of Content Analysis (CA) and made possible the emergence of four themes: Meanings and Manifestations of SWB; Explanatory models for pain; Forms of disease management and Impacts of chronic pain. From these themes, some interpretations of the SWB could be highlighted. Reported as a human aspect difficult to define, SWB could be manifested in different ways. The forms submitted were good relationship with oneself, with others and with God, the development of hope, trust, and faith in themselves and who performed the treatment, physical comfort, occupation, leisure, learning and empathy contact with each other. In this work, some causes were expressed psychosocial origin, physical burdens and behaviors that perpetuate the problem, in addition to pain in response to a sin. Highlighted some causes, the paper points out the use of prayer as an adjunct to conventional medical treatment for all interviewees and Reiki technique. In view of the above, the same CMP negatively impacting on the lives of the interviewees, including developing the fear of loss of autonomy and independence, enabled the modification of their worldviews, a source of discovery of human values such as courage, resilience, valuing life and empathy for others\' suffering. In summary, this study highlighted the importance of CMP as multidimensional disease that causes the individual to experience significant spiritual needs, and encouraging the pursuit of comprehensive health care in the hospital setting to the correct handling of the problem more than a public health emergency.

Introduction: Cancer poses a substantial burden on the health of Canadians. Although advancements in screening and treatment have reduced, cancer-related morbidity and quality of life remain important concerns throughout cancer treatment and survivorship. <p>Purpose: This study examined the impact of Iyengar yoga on quality of life and other cancer-related symptoms among people with cancer. <p>Methods: All individuals registered for the Fall 2006 and Winter 2007, 10-week Iyengar yoga programs, offered by CancerCare Manitoba through private donations, were invited to participate in the study. Participants were asked to complete standard self-report questionnaires and participant diaries at baseline, week-5, week-10, and 6 weeks following the last class. The interventions impact on study outcomes were determined using repeated measures ANOVAs and paired samples t-tests. Six participant interviews and a review of participant diaries were conducted and analyzed using categorical aggregation and direct interpretation to identify other relevant issues as raised by participants and to document any negative effects of the program.<p>Results: Nineteen female participants completed the yoga intervention. The mean age of the sample was 50 years and the majority self-identified as Caucasian. Approximately one third had breast cancer and 63% were undergoing treatment for cancer at baseline. Results from the questionnaires showed statistically significant improvements in quality of life, mood disturbance, spiritual well-being, anxiety, nausea, pain, participants most bothersome symptom at baseline, and trait anxiety. Results from the interviews and participant diaries showed that participants experienced increases in social support, relaxation, mental concentration, and in flexibility, strength, and mobility in problem areas. Participants also expressed that their Iyengar yoga practice was empowering and supported their need to take an active role in their health and take a holistic approach to care. It was suggested that Iyengar yoga might contribute to the benefits reported through an ability to facilitate the development of coping skills or mindfulness.<p>Conclusions: The Iyengar yoga program for people living with cancer offered by CancerCare Manitoba can be considered a complex, multi-level, multi-modal intervention. Although, due to design limitations, neither causality nor a dose-response relationship between the Iyengar yoga intervention and the improvements in cancer-related outcomes could be inferred, the present study lends support to the assertion that Iyengar yoga is beneficial to the well-being of those living with cancer.

Religious coping and spiritual well-being were found to be culturally important resilience factors for African American women suffering from abuse and depressive symptoms. This investigation aimed to investigate whether: (1) spiritual well-being and its two components of existential and religious well-being mediate the Intimate Partner Violence (IPV)-Depressive Symptoms (DS) link; (2) positive and negative religious coping moderate the IPV-DS association; and (3) the mediating effect of spiritual well-being in the IPV-DS link is moderated by level of religious coping (i.e., moderated mediation). The study utilized data from 208 low income, suicidal and abused African American women, ages 18-55. Only the existential component of spiritual well-being was found to fully mediate the IPV-DS link. This indirect effect weakened at higher levels of negative religious coping. As predicted, higher levels of negative religious coping were associated with higher levels of depressive symptoms. Surprisingly, higher levels of negative religious coping were also associated with increases in existential well-being which, in turn, led to decrease in depressive symptoms. The findings underscore the importance of addressing existential well-being and religious coping in clinical interventions and in training for mental health professionals. Clinical and research implications of these findings are discussed and future directions recommended.

Introduction: Cancer poses a substantial burden on the health of Canadians. Although advancements in screening and treatment have reduced, cancer-related morbidity and quality of life remain important concerns throughout cancer treatment and survivorship. <p>Purpose: This study examined the impact of Iyengar yoga on quality of life and other cancer-related symptoms among people with cancer. <p>Methods: All individuals registered for the Fall 2006 and Winter 2007, 10-week Iyengar yoga programs, offered by CancerCare Manitoba through private donations, were invited to participate in the study. Participants were asked to complete standard self-report questionnaires and participant diaries at baseline, week-5, week-10, and 6 weeks following the last class. The interventions impact on study outcomes were determined using repeated measures ANOVAs and paired samples t-tests. Six participant interviews and a review of participant diaries were conducted and analyzed using categorical aggregation and direct interpretation to identify other relevant issues as raised by participants and to document any negative effects of the program.<p>Results: Nineteen female participants completed the yoga intervention. The mean age of the sample was 50 years and the majority self-identified as Caucasian. Approximately one third had breast cancer and 63% were undergoing treatment for cancer at baseline. Results from the questionnaires showed statistically significant improvements in quality of life, mood disturbance, spiritual well-being, anxiety, nausea, pain, participants most bothersome symptom at baseline, and trait anxiety. Results from the interviews and participant diaries showed that participants experienced increases in social support, relaxation, mental concentration, and in flexibility, strength, and mobility in problem areas. Participants also expressed that their Iyengar yoga practice was empowering and supported their need to take an active role in their health and take a holistic approach to care. It was suggested that Iyengar yoga might contribute to the benefits reported through an ability to facilitate the development of coping skills or mindfulness.<p>Conclusions: The Iyengar yoga program for people living with cancer offered by CancerCare Manitoba can be considered a complex, multi-level, multi-modal intervention. Although, due to design limitations, neither causality nor a dose-response relationship between the Iyengar yoga intervention and the improvements in cancer-related outcomes could be inferred, the present study lends support to the assertion that Iyengar yoga is beneficial to the well-being of those living with cancer.