Journal articles: 'Spiritual Resiliency'

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Ebrahimi Barmi, Banafsheh, Mohammadali Hosseini, Kianoush Abdi, Enayatollah Bakhshi, and Shima Shirozhan. "The Relationship between Spiritual Intelligence and Resiliency of Rehabilitation Staff." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 73, no. 4 (December 2019): 205–10. http://dx.doi.org/10.1177/1542305019877158.

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This research aims to determine the relationship between spiritual intelligence and resiliency of rehabilitation staff. The reliable and validated spiritual intelligence and CD-RISC resiliency and demographic scales were used to collect data. There is a significant relationship between spiritual intelligence and the resiliency of rehabilitation staff (r = 0.38). Results showed that by increasing spiritual intelligence, resilience could increase.

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Legada, Eric L., Dennis V. Madrigal, and Ma Wilma M. Maravilla. "Spiritual Well-Being and Resiliency of the Diocesan Seminarians of Antique." Philippine Social Science Journal 3, no. 1 (June 22, 2020): 53–69. http://dx.doi.org/10.52006/main.v3i1.124.

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Spiritual well-being is integral in seeking meaning and purpose in life. Related to this is resiliency, which is a dynamic attribute of bouncing back from difficult situations. Thus, this descriptive-correlational study determines the degree of spiritual well-being and the level of resiliency of the diocesan seminarians of Antique. Spiritual Well-being Scale and Resilience Scale standardized tests were used. The findings indicate that the degree of spiritual well-being of seminarians is high which indicates that the seminarians possess a certain degree of satisfaction and manifest a clear sense of purpose in life. On the other hand, the level of resiliency of the diocesan seminarians of Antique is "on the low end" which signifies that as a whole, they might be experiencing some depression and anxiety in their lives. Finally, there is a significant relationship between spirituality and resiliency. The study recommends designing an enhanced career guidance program for the formation of the seminarians.

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Brelsford, Gina M., and Joseph Ciarrocchi. "Spiritual Disclosure and Ego Resiliency: Validating Spiritual Competencies." Counseling and Values 58, no. 2 (October 2013): 130–41. http://dx.doi.org/10.1002/j.2161-007x.2013.00029.x.

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Blieszner, Rosemary. "Uncovering Spiritual Resiliency Through Feminist Qualitative Methods." Journal of Religious Gerontology 14, no. 1 (September 1, 2002): 31–49. http://dx.doi.org/10.1300/j078v14n01_03.

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Sogolitappeh, Fatemeh Nemati, Amjad Hedayat, Mehrdad Rezaee Arjmand, and Mohamad Khaledian. "Investigate the Relationship between Spiritual Intelligence and Emotional Intelligence with Resilience in Undergraduate (BA) Students." International Letters of Social and Humanistic Sciences 82 (June 2018): 10–18. http://dx.doi.org/10.18052/www.scipress.com/ilshs.82.10.

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The purpose of the present study is to investigate the relationship between spiritual intelligence and emotional intelligence with resilience in undergraduate (BA) students. The population of the study included all students of Payam Noor University in Ghorveh during 2016-2017 academic years. According to the principles of statistical methodology for correlational studies, 100 students from different disciplines were selected as sample of the study using simple random sampling method. In this research, King's Spiritual Intelligence Questionnaire, Bar-Ann 90-questions Emotional Intelligence Questionnaire, and Conner and Davison resilience questionnaire were used. Descriptive statistics (mean and standard deviation) and inferential statistics (Pearson correlation coefficient and multiple regressions) were used to analyze the data. The results of this study showed that there is a significant positive correlation between spiritual intelligence and emotional intelligence and resilience. Regression coefficients showed that spiritual intelligence and emotional intelligence predict 53.9% of the variation in resiliency.

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RahimZahedi, Mohammadhossein, Camellia Torabizadeh, Majid Najafi Kalyani, and Seyed Alireza Moayedi. "The Relationship between Spiritual Well-Being and Resilience in Patients with Psoriasis." Dermatology Research and Practice 2021 (March 26, 2021): 1–7. http://dx.doi.org/10.1155/2021/8852730.

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Psoriasis skin disease affects the patients’ health and quality of life to a great extent. Given the chronic nature of the disease, identifying the factors affecting adaptation to the disease can provide guidelines required for helping these patients deal with their problems. This study was conducted with the purpose of investigating the relationship between spiritual well-being and resilience in patients suffering from psoriasis. The present study is a descriptive-analytical work conducted in the largest city in the south of Iran in 2019. 150 patients diagnosed with psoriasis completed Ellison and Paloutzian’s Spiritual Well-Being Scale and Connor and Davidson’s Resiliency Scale. Data were analyzed using SPSS v. 20, descriptive (frequency distribution, mean, and standard deviation) and inferential statistics (Pearson, regression, and t-test). The significance level was set at 0.05. The obtained mean scores were 54.84 ± 13.25 for resilience and 73.22 ± 11.13 for spiritual health. Spiritual health predicted 43% of the variance of resilience, and all resilience-related factors had a significant positive relationship with spiritual well-being-related factors ( P > 0.05 ). An analysis of the relationship between demographic variables on the one hand and resilience and spiritual well-being on the other indicated that an increase in the patients’ academic status, duration of the disease, and age correlated with an increase in their resilience and spiritual well-being. Also, male patients and married patients were found to possess higher levels of resilience and spiritual well-being. According to the findings of the present study, spiritual well-being correlates with resilience in patients with psoriasis. Considering the chronic nature of the disease, it is recommended that more attention be paid to promoting spiritual health in the care plans of these patients.

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Turton, Douglas. "Spiritual resiliency and aging: hope, relationality and the creative self." Rural Theology 15, no. 2 (July 3, 2017): 129–30. http://dx.doi.org/10.1080/14704994.2017.1373477.

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Kenaley, Bonnie L., Zvi D. Gellis, Eun hae Kim, and Kimberly Mclive-Reed. "THE INFLUENCE OF HUMOR AND SPIRITUALITY ON THE RESILIENCY OF COMMUNITY-DWELLING OLDER ADULTS." Innovation in Aging 3, Supplement_1 (November 2019): S940—S941. http://dx.doi.org/10.1093/geroni/igz038.3420.

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Abstract Older adults are confronted with many distinct challenges, which require the use of various coping mechanisms to maintain psychological balance, including humor and spirituality (Bonanno et al., 2012; Koenig, 2012). This study examined the influence of humor and spirituality on resiliency of 156 (age 60 years and older) community-dwelling members of an Osher Lifelong Learning Institute located in the western region of the United States who completed a pen and paper and electronic newsletter surveys. The majority of the sample used humor to cheer themselves when feeling depressed, were amused by the absurdities of life, used humor to feel better and to cope with problems, and believed their humorous outlook prevented them from being upset or depressed. Almost three-quarters of the sample looked to a spiritual force for strength, support, and guidance, 58% worked together with a spiritual force and less than 39% thought about how their lives were part of a larger spiritual force. In the final hierarchical regression model (F (5, 143, = 8.895, p .000), only spirituality (beta = -.238, p < .001) and humor (beta = .444, p < .000) were statistically significant; whereas age, gender and living with another were not statistically significant. The findings suggests that humor along with spirituality are two internal resources that promote resiliency in older adults. Humor infused in informal interactions and planned activities as well as spiritual support may contribute to the promotion and enhancement of resiliency in community-dwelling older adults.

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Shelton, Charlotte D., Sascha Hein, and Kelly A. Phipps. "Resilience and spirituality: a mixed methods exploration of executive stress." International Journal of Organizational Analysis 28, no. 2 (November 23, 2019): 399–416. http://dx.doi.org/10.1108/ijoa-08-2019-1848.

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Purpose The purpose of this mixed methods research study was to explore the relationships between spirituality, leader resiliency and life satisfaction/well-being. Design/methodology/approach Using an explanatory sequential design, the authors tested three research hypotheses to explore the relationships between the participants’ spiritual practices and level of resiliency, life satisfaction and sense of well-being. Data were collected from 101 executive MBA alumni of a US-based university. Following the quantitative analysis of the survey results, interviews were conducted with 25 executives who scored high in the frequency of spiritual practice to further explore how they applied their spirituality in stressful work situations. Findings The results found positive relationships between spirituality, resilience and overall life satisfaction. Participants who engaged in meditative practices had a significantly higher overall resilience score than non-meditators. Research limitations/implications Key limitations are sample size and the risk of common method variance. Though numerous procedural steps were taken to control for these issues, future research with a larger and more diverse sample is needed. Practical implications Organizational stress is pervasive and executive burnout is a risk factor for leaders and their organizations. This research offers practical suggestions for ways that human resource managers and organization development practitioners can provide prevention resources to their executives. Originality/value This research contributes to the literature by providing support for mindfulness/meditation training for executives. It also demonstrates the value of mixed methods research for a deeper understanding of the lived experiences of the participants.

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Smith-Osborne, Alexa. "Life Span and Resiliency Theory: A Critical Review." Advances in Social Work 8, no. 1 (April 30, 2007): 152–68. http://dx.doi.org/10.18060/138.

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Theories of life span development describe human growth and change over the life cycle (Robbins, Chatterjee, & Canda, 2006). Major types of developmental theories include biological, psychodynamic, behavioral, and social learning, cognitive, moral, and spiritual, and those influenced by systems, empowerment, and conflict theory. Life span development theories commonly focus on ontogenesis and sequential mastery of skills, tasks, and abilities. Social work scholars have pointed out that a limitation of life span and other developmental theory is lack of attention to resilience (Greene, 2007; Robbins et al., 1998). The concept of resilience was developed to “describe relative resistance to psychosocial risk experiences” (Rutter, 1999b, p. 119). Longitudinal studies focused on typical and atypical child development informed theory formulation in developmental psychopathology (Garmezy & Rutter, 1983; Luthar, Cichetti,& Becker, 2000) and in an evolving resilience model (Richardson, 2002; Werner & Smith, 1992). Research on resilience has found a positive relationship between a number of individual traits and contextual variables and resistance to a variety of risk factors among children and adolescents. More recently, resilience research has examined the operation of these same factors in the young adult, middle-age, and elder life stages. This article examines the historical and conceptual progression of the two developmental theories—life span and resiliency—and discusses their application to social work practice and education in human behavior in the social environment.

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Nakashima, Mitsuko. "Positive Dying in Later Life: Spiritual Resiliency Among Sixteen Hospice Patients." Journal of Religion, Spirituality & Aging 19, no. 2 (April 5, 2007): 43–66. http://dx.doi.org/10.1300/j496v19n02_04.

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Alcantara, Rogen Ferdinand E. "A Real-Life Context on Adult Survivors’ Perceived Quality of Life, Spirituality, and Resiliency." Philippine Social Science Journal 3, no. 1 (June 22, 2020): 21–34. http://dx.doi.org/10.52006/main.v3i1.113.

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This study aims to determine the real-life context on quality of life, spirituality, and resiliency among natural disaster adult survivors in Negros Oriental and Bohol. The case study method was utilized to investigate the real-life experiences of seven (7) adult survivors, ages 20 and older, who joined in the Silliman University Continuing Calamity Response Program. The narratives revealed a commonality of opinions on their quality of life. General sentiment on the available resources may be present but was inadequate. However, despite their ominous view on the quality of life, the majority of the participants chose to move on. Moreover, most participants indicate experiencing spiritual struggles, but these struggles sustained them. Momentarily, the love and support from their family and the community have allowed them to strive and make life adjustments. With this, balanced and holistic recovery programs should be implemented to obtain optimal well-being, spiritual empowerment, and positive resiliency.

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Shahbakhsh, Behnaz, and Sedighe Moallemi. "Spiritual Intelligence, Resiliency, and Withdrawal Time in Clients of Methadone Maintenance Treatment." International Journal of High Risk Behaviors and Addiction 2, no. 3 (December 22, 2013): 132–35. http://dx.doi.org/10.5812/ijhrba.11308.

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Fombuena, Miguel, Laura Galiana, Pilar Barreto, Amparo Oliver, Antonio Pascual, and Ana Soto-Rubio. "Spirituality in patients with advanced illness: The role of symptom control, resilience and social network." Journal of Health Psychology 21, no. 12 (July 10, 2016): 2765–74. http://dx.doi.org/10.1177/1359105315586213.

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In this study, we analyzed the relationships among clinical, emotional, social, and spiritual dimensions of patients with advanced illness. It was a cross-sectional study, with a sample of 108 patients in an advanced illness situation attended by palliative care teams. Statistically significant correlations were found between some dimensions of spirituality and poor symptomatic control, resiliency, and social support. In the structural model, three variables predicted spirituality: having physical symptoms as the main source of discomfort, resiliency, and social support. This work highlights the relevance of the relationships among spirituality and other aspects of the patient at the end of life.

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DeFord, Brad. "Book Review of Spiritual Resiliency and Aging: Hope, Relationality, and the Creative Self." Illness, Crisis & Loss 23, no. 2 (April 2015): 200–203. http://dx.doi.org/10.1177/1054137315577182.

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Ekwonye, Angela U., and Verna DeLauer. "Exploring Individual and Interpersonal Level Factors Associated with Academic Success of College Students at a Women’s, Faith-based Higher Institution." Higher Education Studies 9, no. 1 (January 8, 2019): 86. http://dx.doi.org/10.5539/hes.v9n1p86.

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The present study investigated how spirituality, peer connections, and social integration relate to academic resiliency, academic self-efficacy, academic integration, and institutional commitment of college students who identify as female. A sample of 372 undergraduates (ages 18-26) at a Catholic University completed Mapworks survey containing institution-specific questions and spirituality items in Spring 2018. Pearson correlation was used to examine the bivariate relationships between the variables. Canonical correlation analysis (CCA) was conducted to determine if relationships exist among the predictor variables (spirituality, peer connections, social integration) and the criterion variables (academic resiliency, academic self-efficacy, academic integration, institutional commitment). Academic resiliency was the only contributor to the synthetic criterion variable. The contributions of academic self-efficacy, academic integration and institutional commitment to the synthetic criterion variable were very negligible. Social integration and peer connections were the primary contributors to the predictor synthetic variable, with a secondary contribution by spirituality. Social integration, peer connections, and spirituality were all positively related to academic resiliency. Simultaneously addressing the social and spiritual well-being of college students, particularly those who have self-selected to attend a women’s college, are crucial to promoting their academic success.

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Drolet, Julie, Caroline McDonald-Harker, Nasreen Lalani, and Julia Tran. "Impacts of the 2013 Flood on Immigrant Children, Youth, and Families in Alberta, Canada." International Journal of Social Work 7, no. 1 (May 18, 2020): 56. http://dx.doi.org/10.5296/ijsw.v7i1.16872.

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The 2013 flood resulted in devastating impacts for immigrant children, youth, and families in Alberta, Canada. This article presents the findings of the Alberta Resilient Communities (ARC) Project, a collaborative research initiative that aimed to better understand the social, economic, health, cultural, spiritual, and personal factors that contribute to resiliency among children and youth. The study findings indicate that immigrant children and youth resilience is tied to four main themes: 1) Constructive parental responses; 2) Effective school support; 3) Active involvement in/with community; and 4) Connections between disasters and the environment. Community influencer participants revealed flood recovery challenges experienced by immigrant families that affected their settlement and integration at the community level. Major themes include: (1) Loss of documentation; (2) Provision of temporary housing and accommodation; and (3) Rethinking diversity in disaster management. The study findings demonstrate that immigrants faced significant socio-economic impacts, trauma, job loss, and housing instability as a result of the flood and its aftermath. Challenges such as limited social ties within and beyond the immigrant community, limited official language fluency, and immigration status contributed to their vulnerability. Immigrant children and youth with positive support from their immigrant parents were found to be more resilient, integrated, and engaged in the community. Recommendations for disaster and emergency management agencies to address diversity factors such as immigration status, language, age, and culture that shape long-term disaster recovery experience are provided. Schools, immigrant parents, and community connections were found to play a key role in fostering immigrant child and youth resilience post-disaster.

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Dobmeier, Robert A. "School Counselors Support Student Spirituality through Developmental Assets, Character Education, and ASCA Competency Indicators." Professional School Counseling 14, no. 5 (June 2011): 2156759X1101400. http://dx.doi.org/10.1177/2156759x1101400504.

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This article identifies the Search Institute's Developmental Assets, character education, and the ASCA National Model's Competency Indicators as education-based programs in which spirituality is accessed for children to enhance resiliency. The author presents school counselor interventions based on these three programs that mutually support spiritual with other developmental domains. He also identifies responsibilities of school counselors, professional organizations, district stakeholders, and counselor educators to address ethical and legal concerns.

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Quay, William George. "Building on the Intrinsic Resiliency of Children/Youth Impacted by HIV/AIDS: A Participatory Study in India." Transformation: An International Journal of Holistic Mission Studies 34, no. 1 (August 1, 2016): 12–25. http://dx.doi.org/10.1177/0265378816631247.

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During August–September 2013, this research was conducted in two sites of World Vision India’s GRACE Project that specialize in providing care and support to children/adolescents (ages 11–19) impacted by HIV/AIDS in Chennai.1 This qualitative report presents the findings alongside a literature review that focuses on building resiliency upon the “innate capacities” of children/adolescents impacted by HIV/AIDS towards psychosocial, vocational, and spiritual flourishing. In order to better understand the ways in which programs can respond to the true needs of this demographic, the interviews and focus groups were framed with a participatory grassroots approach to discover unique challenges, future dreams, and existing capabilities.2 This study addresses the nature of resiliency in transformational development by exploring its engagement with the interlocking dimensions of well-being in four sections: 1) framing immediate needs and integrated programming, 2) social support and the role of kinship in transformational development, 3) enhancing vocational resiliency through participatory development, and 4) identity reformation and redeemed relationships within the Kingdom of God.

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Shapiro, Robert E., Manuel C. Vallejo, Sarah H. Sofka, Rebecca M. Elmo, Allison H. Anderson, and Norman D. Ferrari. "Hospital Spiritual Care Can Complement Graduate Medical Trainee Well-Being." Advances in Medicine 2019 (December 10, 2019): 1–4. http://dx.doi.org/10.1155/2019/8749351.

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Background. Burnout and depression among physician trainees is increasing at an alarming rate. Promoting well-being is of utmost importance for graduate medical education. The primary objective was to determine if spiritual care staff/chaplaincy can assist in building emotional well-being and resiliency within medical residency education. Methods. For the academic year of July 2017 through June 2018, all graduate medical trainees in our institution were given the option of attending either an individual or group spiritual care session as part of a universal “Call to Wellness” curriculum. A Post-Wellness Survey was administered to measure perceptions about the program. Results. 49% (N = 258) of residents chose to participate in a spiritual care session. Prior to the session, 51% (N = 132) rated their overall well-being as neutral and 25% (N = 64) rated their overall well-being as slightly positive, positive, or very positive. After their spiritual care session, significant improvement was seen. 25% (N = 64) rated their overall well-being as neutral, and 51% (N = 132) rated their overall well-being as slightly positive, positive, or very positive (p<0.001). Conclusion. Spiritual care staff/chaplaincy can have a positive influence on emotional well-being for physicians during residency training.

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Saranya, R., and T. Sangeetha. "A STUDY OF SPIRITUAL INTELLIGENCE IN RELATION TO ACHIEVEMENT IN SCIENCE AMONG SECONDARY SCHOOL STUDENTS IN COIMBATORE EDUCATIONAL DISTRICT." International Journal of Research -GRANTHAALAYAH 5, no. 6 (June 30, 2017): 10–17. http://dx.doi.org/10.29121/granthaalayah.v5.i6.2017.1987.

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As a nation, the India is failing to compete globally in academic achievement. The problem addressed in the current study is twofold, with both components dealing with student underachievement. The first concern is that students are failing to reach individual potential, and second that the country is failing in global academic competition. The search for valid solutions to remediate underachievement has yielded non-traditional methods of internal motivation and resiliency with emotional and even spiritual implications. Consequently research needs to be conducted to verify if in fact a student’s spiritual intelligence acts as an internal motivator that encourages or predicts his or her achievement. Therefore, the current study investigated was the effect of a secondary student’s spiritual intelligence on his or her achievement in Science subjects. The study aimed to study of spiritual intelligence in relation achievement in science among secondary school students. The study was conducted on a sample of 300 secondary school students. Sampling was done through proportionate stratified technique giving dual representation to the various strata like sex, location, type of institute, medium of institute, religion, community etc. The findings reveal that the causes of spiritual intelligence among the secondary school students differ on the basis of Gender at different board; this may be due to the fact that the male and female students perceive spiritual intelligence merely as a subject and does not provide equal attention as to other subject.

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Badaracco, Julie, Skultip (Dzhill) Sirikantraporn, Grant J. Rich, Julii Green, and Matthew C. Porter. "Posttraumatic Growth in Cambodia: A Mixed Methods Study." RUDN Journal of Psychology and Pedagogics 17, no. 4 (December 15, 2020): 604–23. http://dx.doi.org/10.22363/2313-1683-2020-17-4-604-623.

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The majority of psychological research has focused heavily on the negative outcomes of trauma and tends to ignore the positive outcomes of experiencing traumatic events. Posttraumatic growth (PTG) is a concept that stems from positive psychology and was originally developed by R.G. Tedeschi and L.G. Calhoun (2004). PTG is the process of growth after trauma and has been divided into five domains: greater appreciation for life, more intimate relationships, personal strength, recognition of new possibilities, and spiritual development. This mixed methods study utilizes archival data collected in 2015-2016 at the American University of Phnom Penh to examine the experience of growth after trauma that 70 Cambodian participants faced from a quantitative and qualitative perspective. Quantitative analysis determined that the Adult Resilience Measure (ARM) and the Posttraumatic Growth Inventory (PTGI) were considered internally reliable and valid measures when used with Cambodians. It was determined that the number of traumatic events one experiences does not influence ones ability to experience PTG or resiliency and the concepts of PTG and resiliency are correlated. The qualitative analysis utilized grounded theory to develop a theory of PTG within Cambodia. These results indicated that Cambodians experience PTG in four core categories including: personal strength, relational strength, avenues of growth and religion/spirituality. The quantitative and qualitative results illustrate that Cambodians experience PTG in a similar manner when compared to the original PTG theory. However, there are cultural nuances that must be taken into account when exploring PTG within the Cambodian population.

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Moetamedi, Abdullah, Shima Pajouhinia, and Mohammad Hasan Fatemi Ardestani. "The Impact of Spiritual Wellbeing and Resiliency in Predicting Death Anxiety among Elderly People in Tehran." Neuroscience Journal of Shefaye Khatam 3, no. 2 (June 1, 2015): 19–26. http://dx.doi.org/10.18869/acadpub.shefa.3.2.19.

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Ramsey, Janet L., and Rosemary Blieszner. "Community, Affect, and Family Relations: A Cross-Cultural Study of Spiritual Resiliency in Eight Old Women." Journal of Religious Gerontology 11, no. 1 (June 26, 2000): 39–64. http://dx.doi.org/10.1300/j078v11n01_05.

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Bouchard, Lauren M., and Lydia K. Manning. "RESILIENCE AND POST-TRAUMATIC GROWTH: EXPLORING THE PERCEPTIONS OF GAINS AFTER ADVERSITY IN OLDER ADULTS." Innovation in Aging 3, Supplement_1 (November 2019): S720. http://dx.doi.org/10.1093/geroni/igz038.2639.

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Abstract Resilience has been consistently shown across the literature as a protective factor in terms of aging successfully. Resilience is defined as a process of adjustment and adaptation, where painful life experiences can result in accumulative positive outcomes such as greater life meaning, hopefulness, and spiritual transcendence (Ramsey, 2012). These outcomes are also mentioned in the separate but related construct of “post-traumatic growth,” defined as positive outcomes (i.e. self-perception, improved interpersonal relationships, and a changed philosophy on life) which emerge after traumatic experiences (PTG; Tedschi & Calhoun, 1996). This study explored older adults perceptions on adaptation in regards to adverse life situations. Our findings indicate some participants were more likely to espouse resiliency and post-traumatic growth related explanations while others participants articulated difficulty in seeing the benefit related to the challenges they had faced. Similarly, participants faced a range of challenges from everyday stress to major life traumas, which also shaped perceptions of their own growth. Participants also indicated a range of orientations toward growth after adversity including denial, reluctance, acceptance, and optimism. Our results also suggest key differences in these constructs while they also remain similar and complementary in terms of our participants lives and stories. Our study also provides limitations and future directions in operationalizing PTG and resilience in the gerontological literature.

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Kondratyuk, Viktoriya, and Małgorzata M. Puchalska-Wasyl. "Posttraumatic growth, resiliency, and basic hope in soldiers fighting in Eastern Ukraine." Roczniki Psychologiczne 22, no. 3 (February 21, 2020): 213–31. http://dx.doi.org/10.18290/rpsych.2019.22.3-2.

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In 2014, the Eastern Ukrainian regions of Donetsk and Lugansk became a scene of military operations that continue until now. Data from 58 soldiers who have taken part in the Ukrainian conflict were analyzed in order to answer the following question: How do basic hope and various aspects of resiliency explain the intensity of different aspects of posttraumatic growth (PTG) in soldiers fighting in the East of Ukraine? Four stepwise regression analyses were conducted. In each of them one of particular aspects of PTG was the dependent variable, whereas the group of predictors consisted of basic hope and three aspects of resiliency. It turned out that Personal strength as well as Appreciation of life were positively related to Openness to new experiences and a sense of humor. Relating to others was strongly related to Basic hope. Finally, Spiritual change depended on Basic hope as well as Persistence and determination in action. Because of the small sample size, the results should be treated with caution. However, they seem to encourage further research concerning this group.

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Borzyszkowska, Agata, and Małgorzata Anna Basińska. "Personal resources – resiliency, hopeand spiritual wellbeing in relation to coping flexibility with stress in alcohol dependent persons." Alcoholism and Drug Addiction 31, no. 4 (2018): 243–64. http://dx.doi.org/10.5114/ain.2018.83912.

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Cheung, Chau-kiu, and Ping Kwong Kam. "Resiliency in older Hong Kong Chinese: Using the grounded theory approach to reveal social and spiritual conditions." Journal of Aging Studies 26, no. 3 (August 2012): 355–67. http://dx.doi.org/10.1016/j.jaging.2012.03.004.

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Díaz-Gilbert,, Miriam. "Spirituality, Suffering, Meaning, Resiliency, and Healing: Research Findings and a Patient’s Story of Overcoming a Medical Challenge." International Journal of Human Caring 18, no. 4 (June 2014): 45–51. http://dx.doi.org/10.20467/1091-5710.18.4.45.

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Research shows that faith and spirituality contribute to helping patients endure suffering, heal physically and emotionally, give meaning to the experience, and remain resilient. The author shares her personal, medical nightmare and how her spirituality, faith, prayers, and scripture helped her cope with her suffering, overcome adversity, heal, and remain resilient. She shares lessons learned. The paper adds to the author’s narrative from the perspective of a patient to the body of spirituality and healing research. The author presents spiritual medical and nursing care research that supports that a patient’s spirituality, faith, prayer, and the Bible will help the patient to cope when suffering from a variety of medical and health challenges and research about the traits of individuals who overcome adversity and remain resilient.

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Farshad, Mohammad Reza, Azita Amirfakhraei, Roya Taghadosinia, and Mahin Askari. "Prediction of Quality of Life Based on Spiritual Intelligence and Resiliency in Mothers of Children with Behavioral Problems." Health, Spirituality and Medical Ethics 7, no. 3 (October 1, 2020): 56–64. http://dx.doi.org/10.52547/jhsme.7.3.56.

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Nelson-Becker, Holly, and Michael Thomas. "Religious/Spiritual Struggles and Spiritual Resilience in Marginalised Older Adults." Religions 11, no. 9 (August 23, 2020): 431. http://dx.doi.org/10.3390/rel11090431.

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Spiritual and religious struggles emerge in times where life meaning is unclear, has changed or is challenged. Resilience has been addressed in terms of psychological, social, emotional and physical capacity or competence related to struggle. However, there is a relatively sparse literature defining and addressing spiritual resilience, both what it is and how it is demonstrated. This is especially true of the oppressive and marginalised experiences of diverse older persons. This paper asks how older persons have responded to life challenge and spiritual struggle through spiritually resilient responses. It provides a foundation for the discussion of spiritual resilience in older people through examples from two different community studies: 55 LGBQ older dyads across several nations, and 75 older Black and Jewish persons residing in Chicago, IL. The first study highlights same-sex couples, discussing the complex relationship of sexuality and religion and how resilience is achieved. The second study addresses religious/spiritual struggle using a life course perspective to note where spiritual resilience has been an outcome. Spiritual resilience is at the heart of posttraumatic and stress-related growth and often emerges through a process of lived transformation leading to greater self-awareness and self-understanding in a revised construction of identity.

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Dyrness, Grace R. "Crisis and Hope among the World’s Urban Poor: Religion responds to Covid-19." International Journal of Interreligious and Intercultural Studies 4, no. 1 (June 19, 2021): 1–18. http://dx.doi.org/10.32795/ijiis.vol4.iss1.2021.1709.

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We are living in unprecedented times of migration flows. There are over 271.6 million international migrants globally, most of them women and children under the age of 19, most of whom move to cities causing fast growth in urban areas, particularly in the informal settlements and slums, places of poverty, densely populated with inadequate household water and sanitation, little or no waste management, overcrowded public transport and limited access to formal health care facilities. As they seek to establish themselves in the city, many migrants turn to religion for support. Faith communities become places where they can find 1) a source of community; 2) where resources are available to meet their needs; 3) for support in times of trouble; and 4) where praying becomes a resource for survival. As the Covid-19 pandemic began spreading throughout the world and cities were locked down, people were requested to stay in their homes, but yet they had no income or food, causing hunger, anxiety, fear and violence. But once again faith communities, already on the ground, have responded, and from these responses are lessons to be learned on how to support bottom-up approaches that build resiliency and strengthen informal communities in times of crisis. 5 principal ways that religious communities are helping to build resilient cities: data collection, developing partnerships and networks, providing information and communication, inclusive and diverse engagement, and spiritual comfort and guidance. These types of responses create resilient communities than can withstand future pandemics.

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Baykal, Elif. "Boosting Resilience through Spiritual Well-being: COVID-19 Example." Bussecon Review of Social Sciences (2687-2285) 2, no. 4 (March 28, 2021): 18–25. http://dx.doi.org/10.36096/brss.v2i4.224.

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Spiritual well-being is the affirmation of one’s life in a relation to external world, one’s ownself and a transcendental power like God. It reflects positive feelings, attitudes, and perceptions leading to a sense of identity, wholeness, peace, harmony, and purpose in life. In this study, it is predicted that individuals with high spiritual well-being will be more spiritually resistant during the COVID-19 pandemic, which is one of the most noteworthy periods when people need to be psychologically strong and resilient. In this study, resilience has been defined as the individual endurance against difficulties and the ability to bounce back and even get better. Hence we hypothesized that spiritual well-being of individuals will be effective on their resilience. We conducted our study in Turkey among adults older than 20 years old. We obtained 384 usable data and we analysed our date by using SPSS 20.0 program. Results confirmed the assumption of this study, regarding spiritual well-being/ resilience relationship.

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Savage, Thomas J. "Emeline and Jeremiah." California History 93, no. 2 (2016): 31–56. http://dx.doi.org/10.1525/ch.2016.93.2.31.

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On November 2, 1850, Jeremiah Root published a “Notice” in the Sacramento Transcript offering a reward for the arrest of his wife, Emeline, who had absconded with a younger man, twelve thousand dollars, and their two-year-old daughter, leaving Root and their five sons to fend for themselves at the roadhouse they ran along the American River. When Emeline and their daughter were found three months later on a bark in San Francisco preparing to leave California, Jeremiah met with her and the couple quickly reconciled. Charges were dropped against Emeline and her associates, and Jeremiah and the rest of their family joined her on the ship to travel east. The Transcript editorialized against the apparent tawdry nature of the affair, but a deeper inspection of the history of this forty-niner family reveals in intimate detail how Jeremiah and Emeline's personal struggles emerged from the incredible physical and spiritual turmoil experienced by early Mormon emigrants, who played a seminal role in Gold Rush–era California. Emeline and Jeremiah Root were early converts to Mormonism and arrived in California having survived a twelve-year odyssey that began in Kirtland, Ohio. They were expelled first from Kirtland and then from Nauvoo, Illinois, after the murder of their church leader, Joseph Smith. They persevered through starvation and malnutrition at Winter Quarters on the Missouri River while following Brigham Young to Salt Lake. They struggled with spiritual allegiances as the practice of polygamy and economic inequities became apparent among church leadership, and they ultimately defied Brigham Young by taking the physically demanding overland route from Salt Lake through the Forty-Mile Desert and over the Carson Pass to Gold Rush California in early 1849. Finally, they lived through a tumultuous year on the lower American River, surviving among unruly miners, deadly shootouts over property rights, and a rampant outbreak of cholera. These pressures erupted into a personal crisis when Emeline escaped, escorted by a family friend who was perhaps her lover, taking her only daughter and the family fortune with her. Emeline and Jeremiah's eventual reconciliation and the way Jeremiah ultimately lived out his life revealed them to be people of personal and spiritual integrity who, in this one incident, were overwhelmed by the struggles of the times. Their story illustrates the incredible resiliency of early California pioneers and integrates in vivid detail the physical, spiritual, and emotional challenges facing families in Gold Rush–era California.

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Muhasim, Muhasim, and Zulfikar Muhammad. "PENGARUH SPIRITUAL QUOTIENT TERHADAP KATANGGUHAN MASYARAKAT SEKOLAH." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 15, no. 1 (June 30, 2021): 19–30. http://dx.doi.org/10.35316/lisanalhal.v15i1.954.

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Disasters are cannot be separated from our daily lives. The threat of disaster at any time lurks the Indonesian nation. Therefore, Indonesian people must be ready and resilient in facing disasters so that they can minimize fatalities. Various things are done, all components are expected to work together to achieve a disaster resilient society. BNPB (The National Disaster Mitigation Agency) creates various programs for disaster preparedness to minimize fatalities. Spiritual Quotien (spiritual intelligence) as an element in religion which has a strategic role in disaster preparedness. The purpose of this study was to determine the effect of spiritual quotient level on society resilience in the school environment. This research method uses a correlational cross-sectional approach which measuring the variables at one particular moment. The population in this study was SMA Muhammadiyah I Kota Malang. The sample used was 75 people. The sampling technique used purposive sampling. The group will take measurements related to the level of spiritual quotient and society resilience. Furthermore, data analysis will be carried out to see the effect of the spiritual quotient level on society resilience based on the significance with a different test analysis using the Wilcoxon statistical test with a significance level of 95%. The results showed a significant value of 0.004 which means that there is a significant effect of spiritual quotient on society resilience at SMA Muhammadiyah 1 Kota Malang. This research is expected to provide input on the importance of a spiritual quotient in increasing the resilience of school societies in disaster-prone area.

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Myles, Ian A., Daniel R. Johnson, Hanah Pham, Ava Adams, Jerome Anderson, Marina Banks-Shields, Andrea G. Battle, et al. "USPHS Corps Care." Public Health Reports 136, no. 2 (February 4, 2021): 148–53. http://dx.doi.org/10.1177/0033354920984775.

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Force health protection (FHP) is defined as “the prevention of disease and injury in order to protect the strength and capabilities” of any service population. FHP was the foundational principal of the US Public Health Service (USPHS). President John Adams’ signing of An Act for Sick and Disabled Seamen on July 16, 1798, marked the first dedication of US federal resources to ensuring the well-being of US civilian sailors and Naval service members. On January 4, 1889, President Cleveland enacted the USPHS Commissioned Corps, creating the world’s first (and still only) uniformed service dedicated to promoting, protecting, and advancing the health and safety of the United States and the world. Building on the lessons of the 2014-2015 response to the Ebola virus pandemic, the Corps Care program was formalized in 2017 to establish and implement a uniform and comprehensive strategy to meet the behavioral health, medical, and spiritual needs of all Commissioned Corps officers. Its role was expanded in response to the coronavirus disease 2019 (COVID-19) pandemic, which has placed unprecedented demands on health care workers and spotlighted the need for FHP strategies. We describe the FHP roles of the Corps Care program for the resiliency of Commission Corps officers in general and the Corps’ impact during the response to the COVID-19 pandemic. Qualitative analysis of FHP discussions with deployed officers highlights the unique challenges to FHP presented by the pandemic response.

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Alias, Nur Fadzmin, Noor Idayu Abdul Malik, Norsyazwani Sulaiman, Wan Zalina Wan Din, and Sarimah Shaik-Abdullah. "CHARACTERISTICS AND FACTORS OF RESILIENCE: MULTIPLE ACCOUNTS OF ADULT CONFLICTS." Practitioner Research 2 (September 6, 2020): 121–36. http://dx.doi.org/10.32890/pr2020.2.7.

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This study aims to examine the characteristics that are possessed by resilient people, guided by two main research questions that were asked to understand further about the situation which are (i) characteristics of resilience, and (ii) factors that contribute to resilience. Data was collected through face-to-face interview and written response. A total of three people were involved as participants by using convenient sampling. Interview transcripts and written responses were coded, analysed, and the emerging key themes were discussed. The analysis suggested that resilient people possessed characteristics such as having a positive outlook, endurance, determination, resourcefulness, and spiritual belief in overcoming problems or obstacles in life. Having these characteristics allows individuals to persevere and contribute to their resilience. In addition, the results found that factors that contributed towards resilience are early experience, better life, goals, mindfulness and social support. This study provides an insight on how resilient people act and carry themselves to overcome adversities. It is hoped that the qualitative outcome of this study will help people, especially educators and parents to gradually build these characteristics in young people to help them to become a resilience person, despite all the struggles in life.

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Myers, Dennis R., Clay Polson, Jocelyn S. McGee, and Rachel Gillespie. "HOPE AND RESILIENCE AMONG VULNERABLE, COMMUNITY-DWELLING OLDER PERSONS." Innovation in Aging 3, Supplement_1 (November 2019): S531. http://dx.doi.org/10.1093/geroni/igz038.1953.

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Abstract Community-dwelling older adults in the U.S. are at risk for experiencing a number of physical, emotional, and social issues including poverty, social isolation, and deteriorating health and daily functioning. Despite such challenges, research indicates that many older adults remain resilient and that factors such as social support, spirituality, and self-esteem contribute to resilience and improved outcomes. One factor that has been found to be particularly important for resilience among older adults is a sense of hopefulness. However, research has not looked specifically at the effects of hope on older adults experiencing severe economic and psychosocial challenges. Utilizing survey data drawn from a unique sample (n = 64) randomly drawn from 224 clients of a Meals on Wheels program, we explore the relationship between hope and resilience among a group of at-risk, community-dwelling older adults in one central Texas community. We find that hope, after accounting for the effects of social support, spiritual experience, health (ADL), and ethnicity, is a strong and significant predictor of resilience among at-risk older adults and that hope tends to mediate the effect of spiritual experience on resilience. Drawing on these findings, we discuss potential implications for social workers and congregational leaders working with older adults and for future scholarship on hope and resilience.

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Sharifi Rigi, Ali, and Soodabe Bassaknajad. "The Role of Emotional Maturity, Ego-resiliency and Spiritual Intelligence in the Prediction of Adjustment to College with Control of Cognitive Flexibility in Nursing and Midwifery Students of Ahvaz Jundishapur University, (Iran)." Qom Univ Med Sci J 12, no. 7 (September 1, 2018): 69–78. http://dx.doi.org/10.29252/qums.12.7.69.

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Borualogo, Ihsana Sabriani. "Resilience on Human Trafficking Victims in West Java." MIMBAR : Jurnal Sosial dan Pembangunan 34, no. 1 (June 19, 2018): 204–12. http://dx.doi.org/10.29313/mimbar.v34i1.2856.

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There are cities/districts in West Java which have high number of human trafficking cases. Human trafficking victims experienced psychological distress due to violence they have experienced. The aim of this research is to describe resilience on human trafficking by using theory from Michael Ungar. This research used descriptive method with purposive sampling technique. Samples taken are 33 women, age 15-23 years old, mostly graduated from junior high school (16 persons = 49%). Data was collected using resilience questionnaire CYRM-28 which created by Michael Ungar. Research findings showed 69.7% of victims have high resilience. In socio-ecological dimension, which is relationship with caregiver (mean = 3.96) and context/sense of belonging (mean = 3.96) have higher mean compare to individual dimension (mean = 3.79). In socio-ecological dimension, psychological caregiving (mean = 4.15) and spiritual (mean = 4.10) are two important indicators which help individuals to become resilient. In individual dimension, personal skill (mean = 3.85) is the important indicator which must be owned by individuals to become resilient.

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Palacio G, Carolina, Alicia Krikorian, María José Gómez-Romero, and Joaquín T. Limonero. "Resilience in Caregivers: A Systematic Review." American Journal of Hospice and Palliative Medicine® 37, no. 8 (December 13, 2019): 648–58. http://dx.doi.org/10.1177/1049909119893977.

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Background: Resilience is a multidimensional construct that explains why people facing the consequences of adversity and stress can have a positive outcome, emphasizing adjustment to experiences that are perceived as threatening. Objective: The aim of this study is to review the construct of resilience and associated variables in caregivers of patients with chronic, advanced illness and at the end of life. Methods: The review included studies published between January 2009 and January 2019, using the Preferred Reporting Items for Systematic Reviews and Meta-Analyses guide reporting. The Medline, ScienceDirect, HINARI, PsychINFO, and SciELO databases were used for bibliographic exploration to identify research studies that examined the impact of resilience on adaptation and overall well-being in caregivers of patients with chronic and advanced illness. Results: A total of 23 quantitative and qualitative studies were identified whose aim was to describe the role of resilience in adaptation and coping in caregivers. In these studies, resilience was associated with a positive impact on the quality of life and emotional distress. Communication and social support increase resilient coping strategies. In most selected articles, the sampling strategy used was convenience sampling. Data collection used evaluation scales related to resilience and associated variables for quantitative studies, and semistructured interviews were used for qualitative studies. Conclusion: Promoting a resilient coping style in caregivers reduces the distress that normally results from illness-related changes in the biopsychosocial and spiritual dimensions. A resilient coping style can diminish the risk of stress and burden, and promote adaptation in the caregiver.

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Apriyanto, Nanang, and Dody Setyawan. "Gambaran Tingkat Resiliensi Masyarakat Desa Sriharjo, Imogiri Pasca Banjir." Holistic Nursing and Health Science 3, no. 2 (November 1, 2020): 21–29. http://dx.doi.org/10.14710/hnhs.3.2.2020.21-29.

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Introduction: The flood disaster with the impact of the isolation of the area causes psychological problems such as anxiety, sadness, anxiety, depression, and impaired adaptation. Continued psychological disorders will cause Post Traumatic Stress Disorder (PTSD). Communities need to have the resilience to be able to manage disasters well through adaptation, maintain basic functions and immediately rise again after a disaster. The purpose of this study was to see the level of resilience of the people of Sriharjo Village, Imogiri after the Flood. Methods: This research was quantitative research with a survey descriptive design. The population in this study was community of Wunut and Sompok at Sriharjo, Imogiri Village as the most affected areas with a population of 1,573. The sampling technique was purposive sampling and got a sample size of 319 respondents. The data collection technique used a CD RISC-25 questionnaire consisting of 25 statement items, using google form media and contacted via telephone.Results: The results showed that 60.2% of respondents had high resilience. Most of the respondents have a high level of resilience to the spiritual influence variable and have a low level of resilience to the positive acceptance of change, and secure relationships variable. Conclusion: Communities living in disaster-prone areas must be able to become resilient communities by maintaining spiritual influence and increasing positive acceptance of change, and secure relationships.

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T. Ravikumar, T. Ravikumar, and Dr V. Dhamodharan Dr. V. Dhamodharan. "Relationship Among Emotional Intelligence, Spiritual Intelligence and Psychological Resilience of Corporate Executives in India." Indian Journal of Applied Research 4, no. 8 (October 1, 2011): 349–52. http://dx.doi.org/10.15373/2249555x/august2014/88.

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Antonio, Mapuana C. K., Samantha Keaulana, Jane J. Chung-Do, and Ilima Ho-Lastimosa. "(Re)constructing Conceptualizations of Health and Resilience among Native Hawaiians." Genealogy 4, no. 1 (January 5, 2020): 8. http://dx.doi.org/10.3390/genealogy4010008.

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Biomedical definitions of health have conventionally taken problem-based approaches to health, which may disregard indigenous perspectives of health that take a holistic approach and emphasize the importance of maintaining balance between physical, mental, and spiritual health and relationships maintained with others, the land, and the spiritual realm. Resilience-based approaches to health have been shown to foster strengths in indigenous communities, including the Native Hawaiian community, which leads to more positive health outcomes. The research questions of this paper asked, “how do Native Hawaiians conceptualize health and the concept of resilience specific to health?”. Qualitative methods were employed to explore the concept of resilience from the perspective of 12 Native Hawaiian adults. Community leaders and key stakeholders aided in the purposive recruitment process. The themes of this study include: (1) health maintained through balance, (2) being unhealthy vs. being ill, (3) the concept of colonialism and resulting adversities, and (4) protective and resilience factors that foster health. Cultural values and cultural practices may address concerns related to health disparities that stem from cultural and historical trauma, determinants of health, and environmental changes. Health interventions that are culturally-, family-, spiritually-, and land-based may particularly aid in responsiveness to health programs.

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Taylor, Stuart B. "Resilient Leadership – the pathway beyond COVID." APPEA Journal 61, no. 2 (2021): 501. http://dx.doi.org/10.1071/aj20207.

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The energy sector is clearly operating in challenging times with uncertainty due to COVID starting in 2020, global economic collapse and the evolution of acceptability of different energy sources locally and globally. Stuart Taylor, CEO of resilience consulting firm Springfox will discuss the critical role of resilient leadership as a pathway to growth and success for shareholders, leaders and staff in the energy sector. Resilience can be defined as the learned ability to bounce back and also how to bounce forward through courage, connection and creativity. In exploring the concept of resilient leadership, Stuart Taylor will build on the foundation of resilience required by all leaders to be calm, energised, positive, optimistic and spiritually aligned. Taking this further, he will discuss the evidence and benefit of having leaders lead with empathy, trust and compassion as enablers for resilient leadership, and organisational agility and growth. Using global research undertaken by Springfox, and parent company the Resilience Institute, Stuart will provide key benchmarking results for the energy sector from the study of over 21000 staff to demonstrate a tangible return on resilience, as opposed to a return on intensity. As part of this study, a case study from an Australian energy manufacturer will be discussed that undertook to build a resilient culture using the principles outlined in this study.

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Razaghpoor, Ali, Hossein Rafiei, Fateme Taqavi, and Seyedeh Mahnaz Hashemi. "Resilience and its relationship with spiritual wellbeing among patients with heart failure." British Journal of Cardiac Nursing 16, no. 2 (February 2, 2021): 1–8. http://dx.doi.org/10.12968/bjca.2020.0109.

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Background/Aims The importance of resilience among patients with chronic diseases has been demonstrated, but rarely among patients with heart failure. This study examines resilience and its relationship with spiritual wellbeing among this patient group. Methods This descriptive study was carried out with 130 patients with heart failure in Iran. The tools used were a 29-item resilience scale and the Paloutzian and Ellison Spiritual Wellbeing scale. Results The average resilience score was 107±19.5. Among the demographic variables, age, education, duration of disease and the presence of other concomitant diseases were significantly correlated with the patients' total resilience scores (P<0.05). The average spiritual wellbeing score was 83.12, with results showing a significant and direct relationship between resilience and spiritual wellbeing (P=0.001, r=0.386). Conclusions: Levels of resilience have a strong relationship with spiritual wellbeing among patients with heart failure. Therefore, building resilience should be incorporated into holistic care of these patients.

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Purba, Ellys Juwita, and Syed Mohamad Syed Abdullah. "Overcoming Workplace Challenges: A Qualitative Study of Resilience Factors of Indonesian Women Factory Workers in Malaysia." Journal of Business and Social Review in Emerging Economies 3, no. 2 (December 31, 2017): 169–78. http://dx.doi.org/10.26710/jbsee.v3i2.188.

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Purpose: Aim to explore the experiences of Indonesian factory workers who perceived themselves as resilient individuals. This paper report the strategies used by Indonesian women factory workers to develop and maintain their resilience, despite encountering serious workplace challenges. Background Despite the potentially adverse effects of their quality of life such as psychological, social aspect thrive through exercising self-efficacy and coping skills. Resilience refers to the ability to cope well with challenges and change. Methodology: The method of this study is collective case study investigation of personal resilience from 20 Indonesian women factory workers. Interview transcripts were analyzed thematically. Results: Indonesian women factory workers attributed their ability to succeed in the workplace to four major influences: Spiritual aspect, Social support, personal competence, Job environment Implication: Conclusively, Indonesian women factory workers' resilience ability insights contributed to a deeper understanding of personal resilience and highlight future initiatives to enhance the ability, skill and performance of factory workers in their workplace.

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TETLEY, JOSIE. "Janet L. Ramsey and Rosemary Blieszner, Spiritual Resiliency and Aging: Hope Relationality and the Creative Self, Baywood Publishing Company, Amityville, New York, 2013, 278 pp., pbk £59.95, ISBN 13: 978 0 89503 411 3." Ageing and Society 34, no. 9 (August 27, 2014): 1633–34. http://dx.doi.org/10.1017/s0144686x14000750.

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Hsieh, Yi-Ping, Soonhee Roh, and Yeon-Shim Lee. "Spiritual Well-Being, Social Support, and Depression Among American Indian Women Cancer Survivors: The Mediating Effect of Perceived Quality of Life." Families in Society: The Journal of Contemporary Social Services 101, no. 1 (July 29, 2019): 83–94. http://dx.doi.org/10.1177/1044389419853113.

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This study aims to examine the mediating effect of quality of life on associations between both spiritual well-being and social support and depression among American Indian (AI) women cancer survivors. We collected cross-sectional data from AI women in the Midwest who were cancer survivors ( n = 73) with a self-administered survey. We employed a series of linear regression to examine the mediation model. We found spiritual well-being and social support were negatively associated with depression. These results indicate the importance of spiritual well-being and social support as protective and resilient factors in reducing the risk of depression. Moreover, these associations were fully mediated by the women’s self-perception of their quality of life. Considering cultural-specific resilience, our findings would be useful for the design, adjustment, and implementation of future psychotherapeutic protocols for AI cancer survivors.

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Choi, Simon Hanseung, Clayton Hoi-Yun McClintock, Elsa Lau, and Lisa Miller. "The Dynamic Universal Profiles of Spiritual Awareness: A Latent Profile Analysis." Religions 11, no. 6 (June 12, 2020): 288. http://dx.doi.org/10.3390/rel11060288.

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The aim of the current investigation was to identify universal profiles of lived spirituality. A study on a large sample of participants (N = 5512) across three countries, India, China, and the United States, suggested there are at least five cross-cultural phenotypic dimensions of personal spiritual capacity—spiritual reflection and commitment; contemplative practice; perception of interconnectedness; perception of love; and practice of altruism—that are protective against pathology in a community sample and have been replicated in matched clinical and non-clinical samples. Based on the highest frequency combinations of these five capacities in the same sample, we explored potentially dynamic profiles of spiritual engagement. We inductively derived five profiles using Latent Profile Analysis (LPA): non-seeking; socially disconnected; spiritual emergence; virtuous humanist; and spiritually integrated. We also examined, in this cross-sectional data, covariates external to the LPA model which measure disposition towards meaning across two dimensions: seeking and fulfillment, of which the former necessarily precedes the latter. These meaning covariates, in conjunction with cross-profile age differences, suggest the profiles might represent sequential phases along an emergent path of spiritual development. Subsequent regression analyses conducted to predict depression, anxiety, substance-related disorders, and positive psychology based on spiritual engagement profiles revealed the spiritually integrated profile was most protected against psychopathology, while the spiritual emergence profile was at highest risk. While this developmental process may be riddled with struggle, as evidenced by elevated rates of psychopathology and substance use in the intermediate phases, this period is a transient one that necessarily precedes one of mental wellness and resilience—the spiritual development process is ultimately buoyant and protective.

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Journal articles on the topic 'Spiritual Resiliency'

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