Search Results (605)

The present study aimed to provide Congolese refugee women with an opportunity to narrate firsthand experiences coping with resettlement challenges in the United States. Translator-assisted, face-to-face semi-structured individual interviews were conducted with newly resettled Congolese refugee women (n = 20) aged 18 and older who arrived in the United States between 2011 and 2018. All participants were receiving assistance from a resettlement agency, located in the Midwestern US, at the time of the study. Data were analyzed using descriptive coding and thematic analysis. Three overarching themes were developed, indicating that Congolese refugee women adopt three main coping mechanisms to deal with challenges they face after resettling in the United States: (1) use of social support, (2) acceptance of the situation, and (3) spirituality. Resettlement support services, such as those provided by resettlement agencies, mental health providers, and community-based organizations, should integrate both economic and cultural dimensions into their services to address the complex physiological, mental, and emotional impacts of resettlement. These services should prioritize culturally and spiritually sensitive techniques that are linguistically accessible. Full article

Ongoing interest in the intersection of spirituality and health has prompted a need for integrated research. This report proposes a distinct approach in a model that allows for successful and harmonious cross-fertilization within these latter two areas of interest. Our work is especially pertinent to inquiries around the role of spirituality in mental health, with special attention to chronic pain conditions. The latter have become an open channel for novel avenues to explore the field of spirituality-based interventions within the arena of psychological inquiry. To address this, the authors developed and implemented the Church and Academia Model, a prototype for an innovative collaborative research project, with the aim of exploring the role of devotional practices, and their potential to be used as therapeutic co-adjuvants or tools to enhance the coping skills of patients with chronic pain. Keeping in mind that the church presents a rich landscape for clinical inquiry with broad relevance for clinicians and society at large, we created a unique hybrid research model. This is a new paradigm that focuses on distinct and well-defined studies where the funding, protocol writing, study design, and implementation are shared by experts from both the pastoral and clinical spaces. A team of theologians, researchers, and healthcare providers, including clinical pain psychologists, built a coalition leveraging their respective skill sets. Each expert is housed in their own environs, creating a functional network that has proven academically productive and pastorally effective. Key outputs include the creation and validation of a new psychometric measure, the Pain-related PRAYER Scale (PPRAYERS), an associated bedside prayer tool and a full-scale dissemination strategy through journal publications and specialty society conferences. This collaborative prototype is also an ideal fit for integrated knowledge translation platforms, and it is a promising paradigm for future collaborative projects focused on spirituality and mental health. Full article

Background/Objectives: Quality of life (QOL) is a multifaceted concept involving a variety of factors which define the overall well-being of individuals. Food security, which implies a resilient food system, is one factor that is central to the calculus of the QOL status of a community considering that food is a staple of life. Advancing food security as a strategy for attaining sustained improvement in community QOL hinges on recognizing that food security is embedded in a matrix of other factors that work with it to generate the QOL the community experiences. The lived experience of the community defines the community’s QOL value matrix and the relative position of food security in that value matrix. Our thesis is that the role of food security in the lived experience of low-income communities depends on the position food security is accorded relative to other factors in the QOL value matrix of the community. Methods: This study employed a multimethod approach to define the QOL value matrix of low-income Guilford County residents, identifying the relative position of the value components and demographic segments based on priority ranking. First, an in-depth interview was conducted and then a telephone survey (280 sample) was used for collecting data. The ISAC Analysis Procedure and Best–Worst Scaling methods were used to identify and rank components of the QOL value matrix in terms of their relative impact on QOL. Results: The analysis revealed that spiritual well-being is the most important contributor to QOL, with a weight of 0.23, followed by access to health services (0.21) and economic opportunities (0.16), while food security has a moderate impact with 0.07. Conclusions: These findings emphasize the need for targeted policy interventions that consider the specific needs of different demographic segments to effectively improve QOL and inform the design of resilient food systems that reflect the lived experiences of low-income communities. Food security policies must be integrated with broader quality of life interventions, particularly for unemployed, low-educated, and single individuals, to ensure that a resilient food system effectively reduces inequities and address community-specific vulnerabilities. Full article

In this paper, I question what the relationship between psychology and spirit would mean for mental well-being if the ideas of the human being and the notion of spirit are viewed from the perspective of Max Scheler’s philosophical anthropology. Scheler provides a view of the human being and of spirit that differs radically from the generally held views, and his philosophical anthropology provides intellectual nourishment. This approach means that I do not look at spirituality as a religious activity or technique, but rather as a dimension of what constitutes the human being, and I explore how this view of spirituality is related to mental health. This paper is therefore divided into two parts. In the first part, I provide a summary of Scheler’s view of five ideologies of the human being in the history of Western philosophy that he identified, pointing out what he saw as their shortcomings. Next, I examine Scheler’s own philosophical anthropology that views the human being as the meeting place of the interpenetrating movements of spirit and impulsion, and as ens amans—a loving being. After that, I explore Scheler’s notion of spirit and personalism, drawing attention to the crucial role of what he describes as the dimension of spirit in his anthropology. In the second part of this paper, I explore the basic theories of well-being—hedonism, desire theories, and objective list theories—and question what a reading of spirituality as the participation in the movement of love would mean to addressing mental health. I conclude that spirituality should not be viewed as just another source of practices and techniques that could enhance human mental health. Rather, spirituality should be understood as a human being’s execution of the act that constitutes the core of his or her being. Spirituality viewed as the execution of the spiritual act of love—spirituality as loving being. Full article

This article describes the design and implementation of a Specialized Mental Health Clinical Pastoral Education (CPE) program for clergy and theological students of all spiritual, religious, and cultural backgrounds. Addressing the need for mental health competencies in religious leaders and chaplains, this training equips participants with specialized skills in individual and group mental health spiritual assessment and spiritual care. Program participants become effective members of a multiprofessional team, gain knowledge of mental health philosophies of concordant and discordant spiritual orienting systems, and gain greater relational capacity. The Mental Health CPE Program includes traditional and novel CPE elements: (1) clinical practice, (2) group and individual supervision, (3) didactic presentations and journal clubs, (4) verbatim (Protocols of patient encounters) and case presentations, (5) group leadership training and practica, and (6) experience of faith reflections. This article provides insights into the origins of CPE, a description of the implementation in a free-standing psychiatric hospital, and observed developmental changes of program participants. We include graduates’ anecdotal feedback about their learning experience and its impact on their leadership in chaplaincy and in religious communities. Additionally, we report on areas for future development and further study of the effectiveness of Mental Health CPE. Full article

Mental illness relapse among teachers presents a growing public health concern, particularly in under-resourced settings, where social and structural factors often go unaddressed. This study aimed to explore challenges outside the workplace that contribute to mental illness relapse among public school teachers in Limpopo Province and how they cope with them. Guided by the Stress-Vulnerability Model, a qualitative explorative phenomenological design was employed. Fourteen participants with a documented history of existing mental illness and mental illness relapse were purposively selected across four different hospitals. The data were collected through in-depth, face-to-face semi-structured interviews until data saturation was reached. The interviews were audio-recorded, transcribed verbatim, and analysed using Tesch’s open coding method. The findings revealed unstable home environments, community-level stigma, inadequate institutional support, and systemic barriers to mental healthcare access. Moreover, the participants rely on family members for support and on spiritual practices to cope, highlighting gaps in formal support systems. Addressing these overlooked challenges is critical to reducing relapse resulting from social and systematic challenges, promoting mental health equity, and sustaining teacher resilience in underserved communities. This study calls for collaborative efforts from policymakers, educational institutions, healthcare providers, and community leaders, including faith-based organisations, to develop integrated mental health strategies. Such strategies can promote mental health equity, reduce stigma, and support sustainable teacher well-being in vulnerable communities. Full article

The COVID-19 pandemic and its associated lockdowns had widespread psycho-social implications globally. However, the unique experiences of young adults in under-researched rural communities, such as Lonely Park in South Africa’s North West Province, remain poorly documented. This study explores the psycho-social well-being of young adults aged 18–24 in the Lonely Park community during the national COVID-19 lockdown from 23 March 2020 to 30 April 2020, with a particular focus on their emotional, psychological, and social experiences. Using a qualitative, phenomenological design rooted in Bronfenbrenner’s Ecological Systems Theory (EST), data were collected from 14 purposively sampled participants through two focus group discussions. Thematic analysis was conducted following Braun and Clarke’s six-phase framework. Ethical clearance was obtained from the Health Research Ethics Committee, and participants provided informed consent. Two main themes emerged, (1) psychological and (2) social well-being. Six sub-themes were identified: (1) negative emotions linked to lockdown, (2) fear of COVID-19 and its consequences, (3) rumination and anxiety, (4) disruption of social and educational routines, (5) coping strategies, and (6) structural limitations of healthcare and support systems. Participants experienced intense fear, boredom, isolation, and a sense of helplessness. Yet, coping mechanisms such as communication, spirituality, exercise, and adherence to public health regulations provided resilience. Some reported depression and financial strain due to job loss and school disruptions. The findings highlight the complex interplay of psychological, emotional, and social stressors in rural young adults during the pandemic. Policymakers and mental health practitioners must prioritise targeted psycho-social interventions for youth in under-resourced rural settings. A call is made for culturally responsive mental health programmes that incorporate local voices, especially in rural African contexts. Full article

Background: Spirituality has emerged as a potential protective factor that may promote mental well-being and resilience among healthcare workers. Aim: This study aims to examine the relationship between spirituality, stress, and depression among healthcare professionals in Greece. Methods: This cross-sectional study surveyed 412 employees at the Corinth General Hospital in Greece, including medical, nursing, and administrative personnel. The data were collected using the Functional Assessment of Chronic Illness Therapy—Spiritual Well-Being 12 (FACIT-SP12), the Perceived Stress Questionnaire (PSQ), and the Center for Epidemiologic Studies Depression Scale (CES-D). The statistical analyses included non-parametric tests, correlation coefficients, and multiple regression. Results: The mean spirituality score was 34.6 (±6.83), while the stress and depression scores were 74.6 (±14.87) and 14.7 (±10.20), respectively. Spirituality was significantly and negatively correlated with both stress (r = −0.479, p < 0.001) and depression (r = −0.452, p < 0.001). Gender, years of service, educational level, and marital status were also associated with variations in stress, depression, and spirituality levels. Women and those with lower education reported significantly higher levels of stress and depression. Additionally, some demographic variables such as age and sector of employment did not show significant associations with spirituality or depression. The regression analysis confirmed spirituality as an independent predictor of lower stress levels (B = −1.158, p < 0.001). Conclusions: Spirituality is a significant predictor in mitigating stress and depression among healthcare workers. Promoting a supportive spiritual climate and incorporating elements of spiritual leadership in healthcare settings may enhance employee well-being and resilience. Future research should expand on these findings across diverse institutional and cultural contexts. Full article

Background: Unlike other chronic diseases, cancer patients undergo different types of treatments that affect their well-being, and as a result, they tend to have different experiences from those of other chronic disease sufferers. The purpose of this study was to assess the effects of cancer diagnosis and coping strategies on patients in Vhembe District hospitals in Limpopo Province. Methodology: The study design used was a quantitative descriptive cross-sectional survey. The target population included patients in the Vhembe District of Limpopo who had started treatment within the last year. Probability-stratified sampling was used to sample 207 patients from seven selected hospitals in Vhembe District. A self-administered questionnaire was used to collect data, and the data were analyzed using a software package for descriptive statistics (SPSS version 23). Tables were used to display the results visually, and chi-square tests were used to compare the variables. Ethical principles were considered for the participants’ privacy, anonymity, and informed consent. Findings: The findings revealed that the majority of patients 185 (89.4%) experienced a sense of psychosocial distress such as emotional pain; 142 (68.6%) participants experienced hopelessness and despair, 127 (61.3%) resorted to substance use, 160 (77.3%) did not have a positive attitude towards seeking the medical and other support resources available, only a minority resorted to spirituality, and 121 (63.2%) indicated seeking further clarity about the disease. The study recommends supporting cancer patients and their families through the cancer journey. Contributions: Clinicians should provide psychosocial support interventions to enhance mental health and quality of life in cancer patients, and decentralize oncology services by including primary care professionals in delivering chronic illness disease management strategies. Full article

Parents provide most of the support needed for children with cerebral palsy (CP) to increase the child’s participation and independence. Understanding the experiences of parents caring for children with CP is essential for developing effective family programs and services. The current knowledge about parents’ experiences in CP is based on studies in Western countries, with little known about this phenomenon in Arab countries like Saudi Arabia. This study aimed to understand the unique experiences and support needs of Saudi parents caring for children with CP from a social-ecological perspective. We conducted a qualitative, exploratory, descriptive study involving 12 semi-structured interviews with mothers and fathers of children with different types of CP. We analyzed the data using a reflexive thematic approach, following six distinct phases. Participants’ narratives revealed a complex caregiving journey marked by both challenges and rewards. Support from Saudi nuclear and extended family members was considered important; however, many parents expressed a need for additional physical and financial assistance from their families. Parents reported feeling stressed and experiencing challenges in accessing and navigating educational and healthcare services. Our findings highlight that Islamic values play a crucial role in the experiences of Saudi parents. These values foster a sense of collectivism, highlighting the importance of family support and community involvement, which can affect the Saudi caregiving environment. Parents remain an essential yet often invisible part of the Saudi caregiving system. Without adequate support, parents are at risk of experiencing social, financial, academic, physical, and mental health challenges, which may affect their overall family well-being. Future work may need to consider spiritual and gender roles when developing programs or services to support Saudi parents of children with CP. Full article

Background: Mothers of children with Type 1 Diabetes Mellitus (T1DM) frequently face high levels of psychological stress. While the impact of this stress on caregiving is well documented, the potential role of spirituality as a protective factor has received limited attention. Objective: This cross-sectional study aimed to assess the relationships among psychological symptoms, spirituality, and coping in mothers caring for children with T1DM, with a particular focus on the potential protective role of spirituality in caregiver resilience. Methods: A total of 134 mothers completed validated Greek versions of the Symptom Checklist-90 (SCL-90) and the Spiritual and Religious Attitudes in Dealing with Illness (SpREUK) questionnaire. Descriptive statistics, Pearson correlations, and multiple linear regression analyses were used to explore associations and predictive relationships. Results: Participants reported elevated psychological symptoms, particularly somatization, anxiety, and depression. Regression analysis revealed that trust in higher guidance was a significant negative predictor of somatization (b = −0.775, p < 0.001), indicating a potential buffering effect. In contrast, the search for support was positively associated with somatization (b = 0.704, p < 0.001), suggesting a more reactive coping pattern. Other spiritual variables, including the total spirituality score and reflection, were not statistically significant in the multivariate model. Conclusions: These findings highlight the relevance of spirituality—particularly spiritual trust—in understanding psychological distress among caregiving mothers. Incorporating existential and spiritual elements into psychosocial interventions may enhance maternal well-being. Longitudinal studies are needed to clarify spirituality’s role as a protective or mediating factor in chronic caregiving contexts. Full article

Indigenous top-priority fruit trees, like Vangueria infausta subsp. infausta. Burch (wild medlar), are essential for food security, climate resilience, and biodiversity. However, they remain underutilized due to limited documentation and integration into agricultural systems. This study presents the first ethnobotanical assessment of the wild medlar in Oyemeni, northeastern KwaZulu-Natal, South Africa. Surveys and interviews were conducted with 100 rural participants to explore its traditional uses, commercialization potential, and knowledge transmission. The findings reveal that the fruit is widely used in porridges, juices, and traditional beer, offering nutritional benefits such as vitamin C. Medicinally, it is valued for promoting oral health, wound healing, and spiritual protection. However, traditional knowledge is declining, particularly among the youth, due to generational shifts and modernization. The study highlights sustainable commercialization opportunities, such as value-added products and agroforestry integration, while emphasizing the need to preserve indigenous knowledge. These findings contribute to food security, biodiversity conservation, and cultural preservation in a changing socio-economic landscape. Future research should focus on biochemical evaluation of the plant’s medicinal properties and cross-regional comparisons. Full article

The COVID-19 pandemic has significantly altered the experience of loss and mourning, potentially increasing distress among bereaved individuals. This study aimed to assess this experience and examine the role of spirituality and religiosity in this context. Using a mixed-methods, cross-sectional design, this research employed a sociodemographic questionnaire, the Inventory of Complicated Grief (ICG), the WHO-5 Well-Being Index, the Burdened by Grief and Loss (BGL) scale, and an open-ended question regarding what participants found helpful in their grieving process. Of the 323 responses eligible for quantitative analysis, 225 participants responded to the open-ended question. Notably, 36.84% of the sample scored above 25 on the ICG, indicating significant grief-related distress. Quantitative findings revealed that individuals with spiritual engagement (religious or not) reported lower levels of grief and higher general well-being scores. Qualitative analysis of the open responses highlighted spirituality as the most prominent source of support in coping with grief during the pandemic. Given Brazil’s high mortality rate, a substantial number of people may be experiencing complications in their grieving processes. Healthcare professionals and spiritual/religious care providers should be equipped to offer appropriate support and foster interdisciplinary dialog to assist those bereaved effectively. Full article

This paper aims to juxtapose bodhisattvas, awakened beings recognized in various Buddhist traditions and contemporary philosophies, as viewed through different lenses: as personified symbols, idealistic visions, mystical manifestations, naturalized sentient beings, and integral visions. Specific attention is given to the contrasting bodhisattva motivations and ideals articulated in Theravāda and Mahāyāna Buddhism as well as secularized psychospiritual–philosophical Western conceptions in neurophysicalism (naturalized bodhisattva) and participatory spirituality and theory (integral bodhisattva). The paradox of the traditional bodhisattva is to liberate oneself and all sentient beings by ending suffering and to act compassionately while realizing emptiness (Skt., śūnyatā), though with different conceptions undergirding ultimate realization. The paradoxical nature of bodhisattvas is discussed in regard to illusional ideation, moral agency, mystical nature, idealized devotion, and naturalized form. The ethical underpinnings of the traditional Buddhist bodhisattva notions and non-Buddhist ethics of Western bodhisattva conceptions are critically examined. Finally, the Buddhist and secular morals of bodhisattvas are discussed in the context of the moral relativism of the Post-Truth culture in the United States. Full article

Religious beliefs influence many behaviors and perspectives relevant to well-being and mental health. In Christianity, beliefs about how one attains salvation may be particularly relevant to psychology, but limited scholarship has considered cognitive aspects of religiosity. This study developed and evaluated a new measure of Beliefs about Salvation (BAS) that assesses affirmations of salvation (a) by God’s grace alone and (b) by God’s grace after human repentance/ordinances, as understood by different Christian denominations. We examined the association of the BAS with three measures of mental health and six measures of influences on religiosity. In a sample of 1556 predominantly members of the Church of Jesus Christ of Latter-day Saints and Protestant Christians, which traditionally hold distinct views about the roles of divine grace and human works/ordinances necessary for salvation, the BAS data demonstrated evidence of reliability and validity in exploratory and confirmatory factor analyses with two subscales, faith and works. Neither BAS subscale was significantly associated with the other variables measured in this study, except for religious legalism, which was negatively correlated with faith and positively correlated with works. Additional analyses indicated that six measures of influences on religiosity were moderately associated with one another and tended to be more strongly associated with mental health than religious involvement, with spiritual transcendence being the most strongly correlated with well-being. Psychological research can benefit from evaluating multiple aspects of religiosity, including inquiry about the psychological influence of specific religious beliefs. Full article