Religious/spiritual coping in people with chronic kidney disease undergoing hemodialysis

The objective of the present study is to investigate the use of religious/spiritual coping mechanisms in patients with chronic kidney disease undergoing hemodialysis, by means of interviews using a sociodemographic questionnaire and the religious/spiritual coping scale. Data analysis was performed using descriptive statistics and multiple linear regression. A total of 123 individuals were interviewed, 79.6% of whom presented a high score for religious/spiritual coping and none of whom presented low or irrelevant scores. The variables that affected the religious/spiritual coping behavior were: gender, age group, treatment time, family income, and religious practice. In conclusion, the participants used religious/spiritual coping mechanisms as a strategy to cope with the disease, particularly women with a higher family income who attend church every week.

Mother-Child Spiritual Discourse: A Mixed Methods Study

Parents and children, starting at very young ages, discuss religious and spiritual issues¿where we come from, what happens to us after we die, is there a God, and so on. Unfortunately, few studies have analyzed the content and structure of parent-child conversation about religion and spirituality (Boyatzis & Janicki, 2003; Dollahite & Thatcher, 2009), and most studies have relied on self-report with no direct observation. The current study examined mother-child (M-C) spiritual discourse to learn about its content, structure, and frequency through a survey inventory in combination with direct video observation using a novel structured task. We also analyzed how mothers¿ religiosity along several major dimensions related to their communication behaviors within both methods. Mothers (N = 39, M age = 40) of children aged 3-12 completed a survey packet on M-C spiritual discourse and standard measures of mothers¿ religious fundamentalism, intrinsic religiosity, sanctification of parenting (how much the mother saw herself as doing God¿s work as a parent), and a new measure of parental openness to children¿s spirituality. Then, in a structured task in our lab, mothers (N = 33) and children (M age = 7.33) watched a short film or read a short book that explored death in an age-appropriate manner and then engaged in a videotaped conversation about the movie or book and their religious or spiritual beliefs. Frequency of M-C spiritual discourse was positively related to mothers¿ religious fundamentalism (r = .71, p = .00), intrinsic religiosity (r = .77, p = .00), and sanctification of parenting (r = .79, p = .00), but, surprisingly, was inversely related to mothers¿ v openness to child¿s spirituality (r = -.52, p = .00). Survey data showed that the two most common topics discussed were God (once a week) and religion as it relates to moral issues (once a week). According to mothers their children¿s most common method of initiating spiritual discourse was to repeat what he or she has heard parents or family say about religious issues (M = 2.97; once a week); mothers¿ most common method was to describe their own religious/spiritual beliefs (M = 2.92). Spiritual discourse most commonly occurred either at bedtime or mealtime as reported by 26% of mothers, with the most common triggers reported as daily routine/random thoughts (once a week) and observations of nature (once a week). Mothers¿ most important goals for spiritual discourse were to let their children know that they love them (M = 3.72; very important) and to help them become a good and moral person (M = 3.67; very important). A regression model showed that significant variance in frequency of mother-child spiritual discourse (R2 = .84, p = .00) was predicted by the mothers¿ importance of goals during discourse (ß = 0.46, p = .00), frequency that the mother¿s spirituality was deepened through spiritual discourse (ß = 0.39, p = .00), and the mother¿s fundamentalism (ß = 0.20, p = .05). In a separate regression, the mother¿s comfort in the structured task (ß = 0.70, p = .00), and the number of open-ended questions she asked (ß = -0.26, p = .03) predicted the reciprocity between mother and child (R2 = .62, p = .00). In addition, the mother¿s age (ß = 0.22, p = .059) and comfort during the task (ß = 0.73, p = .00) predicted the child¿s engagement within the structured task. Other findings and theoretical and methodological implications will be discussed.

Religious and spiritual identity and citizenship education in the UK

If education is to be about ‘human flourishing’ (De Ruyter, 2004) as well as preparation for adulthood and work, then religious and citizenship education would seem to have a key contribution towards this goal, both offering opportunities for the exploration and development of a robust sense of identity. However, despite the opposition of most religious educators, religious education has been treated by successive UK governments simply as a form of inculcation into a homogenous notion of citizenship based on nominal church attendance. Moreover, the teaching of the relatively new subject of citizenship education, whilst recognising that the sense of identity and allegiance is complex, has not regularly included faith perspectives. I argue that the concept of ‘spiritual development’, which centres on an existential sense of identity, offers a justification for combining lessons in both religious and citizenship education. I conclude on a cautionary note, arguing that pupils need to be given a critical awareness of ways in which such identities can be provided for them by default, particularly since consumer culture increasingly makes use of ‘spiritual’ language and imagery.

Spiritual guides: supporting adults who nurture the spirituality of children

This research considers the role of those who support voluntary youth leaders in their responsibility to nurture spiritual development in children and young people. It discusses particularly those who work in organisations with an ethos of supporting such spiritual development and at the same time of welcoming members of many faiths and encouraging their full participation in their various faith traditions. The specific context of the research is the work of the Guide Movement and, in particular, of Girlguiding in the United Kingdom. The research addresses the current challenges but also the enormous value of providing for young people a multi-faith space in which it is genuinely ‘OK to do God’. It discusses the issues which leaders are raising and some suggestions which trainers have made for addressing these.

Spiritual journeys in the classroom: elementary public school teachers' perspectives /

This thesis explored 5 public elementary school teachers ' perceptions of spirituality and its implications for classroom practice. A generic qualitative study was conducted where each teacher shared her experiences and perceptions in one audiotaped semistructured interview. Transcripts were generated and coded for themes which emerged, resulting in the findings of the study. Following this process, the participants verified the accuracy of the transcripts and findings through a member-checking system. The research found that each teacher has her own definition of spirituality. Furthermore, one's personal connection with spirituality can involve a relationship with religion, the self, a higher being, others, and nature. These spiritual relationships were nurtured through a variety of methods outlined by the teachers. This resulted in the creation of a personal spiritual profile for each teacher which contained each teacher's spiritual connections or facets and the methods used to develop these facets. The teachers identified spiritual needs in their students warranting the need for and importance of spiritual education. Given this, a number of classroom practices were identified with the intention of meeting the spiritual needs of students. Among these practices, the teacher as role model was identified as a significant practice for students' spiritual development in the classroom. The teachers further outlined a number of professional development initiatives with the intention to promote greater awareness for spiritual education and to provide resources for educators.

Prevalência de sintomas ansiosos e depressivos em pacientes acompanhados em Ambulatório de Cuidados Paliatiovos do Hospital das Clínicas da Faculdade de Medicina de Botucatu

Pós-graduação em Saúde Coletiva - FMB

D. António Barroso e as potencialidades do turismo religioso em Remelhe (Barcelos, norte de Portugal)

Dissertação de mestrado em Património e Turismo Cultural

Validation d'une version abrégée du TCI (TCI-56) sur un échantillon de jeunes fumeurs et non-fumeurs

Introduction: The psychobiological seven-factor model proposed by Cloninger et al. (1993) takes into account temperament and character dimensions to describe personality. Four of the dimensions are linked with biological, genetic and neuroanatomic structures, whereas the three other dimensions are related to the degree of individual, social and spiritual development. A study conducted by Wills et al. (1994) with adolescents showed that substance abuse was associated with high scores on Novelty Seeking and low scores on Harm Avoidance and Reward Dependence. The aim of the present study was, firstly, to create a short form of Cloninger's (1993) Temperament and Character Inventory (TCI) and, secondly, to study the impact of nicotine dependence as well as demographic variables on a sample of young adults. Method: We created a short form of the TCI containing 56 items (TCI-56), 8 for each scale. Responses are made on a five-point Likert type scale. A Swiss sample (n=211), of 116 women and 95 men, aged from 15 to 30 years, participated in this study. Our population was divided into a group of 81 smokers and another of 130 non-smokers, according to their scores on the Fagerstörm test for nicotine dependence (1999). Results: The structural validation consisted of two separate factor analysis with varimax rotations, one for the temperamental items, and the other, for the character ones. The first factor analysis conducted on the items of the temperament scales allowed to extract 4 factors explaining 40.7% of the variance. The correlations between factors and scales are the following: r=.71 for Novelty Seeking, r=.69 for Persistence, r=.95 for Harm Avoidance, r=.94 for Reward Dependence. The second factor analysis conducted on the items of the character scales allowed to extract 3 factors explaining 41.5% of the variance. The correlations between factors and scales are the following: r=.94 for Self-Directedness, r=.91 for Cooperativeness and r=.99 for Self-Transcendence. The internal consistencies range from α=.65 to α=.75 for the temperament scales, and from α=.71 to α=.83 for the three character scales. Concerning, the impact of the nicotine dependence, we observed that smokers have significantly higher scores for Novelty seeking, than non-smokers (p=.01). We found no difference for Harm Avoidance and Reward Dependence. Nevertheless, smokers seem to have the tendency to score higher on Transcendence (p=.06). Moreover, people having smoked more than 100 cigarettes in their life have significantly higher scores on this scale (p.04) and the correlation between Transcendence and the Fagerstörm test is significant (r=.19). We also found gender differences: the women (N=116) obtain significantly higher scores for Harm Avoidance (p<.001), for Reward Dependence (p<.001) and for Cooperation (p=.01). We further found a significant correlation between age and Self-Directedness, r=.34. We observed no interaction between gender and smoking or age and smoking on the dimensions of the TCI-56. Discussion: The TCI short form (TCI-56) seems to be a valid and useful inventory to assess personality differences. Confirming the results of others about the relation between addiction and personality, we found that smokers have significantly higher scores for Novelty seeking, than non-smokers. But we were not able to find any significant differences for Harm Avoidance and Reward Dependence. This might be due to our sample that was made of young adults. This study also shows that Transcendence could be an interesting dimension for studies on Tobacco smoking to consider. Concerning the impact of demographic variables, we observed that age and gender have specific and coherent influence on personality.

Les apprentissages impliqués dans le développement spirituel d'adultes qui commencent ou recommencent une démarche d'éducation catholique

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

O difícil enfrentamento do processo de morrer vivenciado pelo enfermeiro em unidade pediatríca

Pós-graduação em Enfermagem (mestrado profissional) - FMB

Vulnerabilidade ao stress e estratégias de enfrentamento de líderes religiosos cristãos

Pós-graduação em Psicologia do Desenvolvimento e Aprendizagem - FC

OLDER WOMEN LIVING WITH HIV/AIDS

The purpose of this study is to fill a gap in the literature by investigating how an ignored population of women, women over age 50, copes with HIV/ AIDS. Older women are referred to as "invisible victims" with regard to HIV/AIDS. Previous research on coping with HIV/ AIDS focuses mostly on men. Of the research that does focus on women, older women are often overlooked. Although older women are a minority compared to other HIV-infected populations in the US, they are just as deserving of recognition and care as any other population. Data was collected through open-ended, in-depth interviews with four women individually. Recruitment of the sample is from several health institutions serving HIV/AIDS populations. The major topics discussed in the interviews include: demographics, what it is like to live with HIV or AIDS, and way of coping with HIV/ AIDS, including social support, religion, and health behaviors. The data analysis process is a qualitative one, with exploration of major themes and presentation of rich descriptions to illustrate those themes. Results from the data show that in terms of coping, all four participants found it most difficult to cope with a different aspect of living with HIV. Regardless of this finding, participants still employed similar coping strategies. As hypothesized, social support and religious/ spiritual support are important aspects in coping with HIV for all participants. The use of education as a coping mechanism was not an anticipated result. Yet, education was a constant theme, whether it was educating oneself about the disease to better understand it or educating others as to prevent them from contracting HIV. A variety of different positive coping strategies were employed by the participants in coping with their HIV, including altering negative health habits and staying optimistic. Negative coping strategies were also employed, but these seemed to be discussed less throughout the interviews. Overall, the results of this study demonstrate the resilience of these women in terms of finding ways of living with HIV instead of dying from HIV.

Table to accompany Religion and Spirituality in Adjustment Following Bereavement: An Integrative Review

This table accompanies the article entitled "Religion and Spirituality in Adjustment Following Bereavement: An Integrative Review," (Wortmann & Park, 2008). The table summarizes the results of published studies that contain a quantitative assessment of religion and an adjustment outcome in bereaved participants. Fields include author(s)'s last name, publication year, sample characteristics, independent religious/spiritual variable, adjustment variable, results, and study design.

A quantitative application of symbolic interactionism to advance directive completion by older adults

This study examined contextual and situational influences on older adults' decision to complete advance directives by means of a conceptual framework derived from symbolic interactionist theory and a cross-sectional, correlational research design. It was hypothesized that completion of advance directives among older adults would be associated with visiting or participating in the care of a terminally ill or permanently incompetent individual sustained by technology. Using a 53-item questionnaire, computer assisted telephone interviews (CATI) were conducted with 398 community dwelling adults between September and October 2003. Respondents were contacted using random-select dialing from a listed sample of 99% of household telephone numbers in one South Florida census tract. Over 90% of households in this tract include an individual age 65 or older. ^ The results revealed that contrary to most reports in the literature a substantial proportion of older adults (82%) had completed advance directives and that the link between older adults and document completion was mainly through attorneys and not mandated agents, health care professionals. Further, more than one third of older adults reported that religion/spirituality was not an important part of their life, suggesting that the recommended practice of offering religious/spiritual counseling to all those approaching death be reexamined. The hypothesis was not supported (p > .05) and is explained by the situational emphasis on the variables rather than on structural influences. In logistic regression analysis, only increasing age (p = .001) and higher education (p = < .001) were significant but explained only 10% of the variance in document completion. ^ Based on the findings, increased interdisciplinary collaboration is suggested with regard to the advance directive agenda. Since attorneys play a key role in document completion, other professions should seek their expertise and collaboration. In addition, the inclusion of a religious/spiritual preference section in all living wills should be considered as an essential part of a holistic and individually appropriate document. Implications for social work education, practice, and advocacy are discussed as well as suggestions for further research. ^