The Links Between Insecure Attachment to God, Divine Struggles, and Happiness and Depressive Symptoms Among Muslims and Jews in Israel.

This investigation aimed to explore a theoretical model that examines the relationship between patterns of insecure attachment to God (i.e., anxious, avoidant), God-focused religious coping (i.e., divine struggles, positive religious coping), and mental health and well-being (i.e., happiness, depressive symptoms). The study's participants were 340 Israeli Jewish and Muslim individuals who completed electronic self-report questionnaires to assess the main variables of the study. The theoretical model was tested using Structural Equation Modeling. The analysis' findings indicated that there were no direct links between both patterns of insecure attachment to God and both happiness and depressive symptoms. Additionally, both anxious and avoidant attachment to God were found to be positively associated with divine struggles, and the latter mediated the relationship between both anxious and avoidant attachment to God and depressive symptoms. Furthermore, there were no significant associations between positive religious coping and any of the other variables in the study. Moreover, a comparative analysis revealed that the pattern of associations between the variables in the study was not dependent on gender or religious affiliation. Theoretical and practical implications of the findings are discussed.

Cross-cultural investigation of COVID-19 related acute stress: A network analysis.

The outbreak of the COVID-19 pandemic has confronted humanity with an ongoing biopsychosocial stressor, imposing multifaceted challenges to individuals and societies. Particularly, the pandemic reflects an ongoing, potentially life-threatening danger to self and others, which may instigate acute stress symptoms (ASS). This study utilized a network framework to assess cross-national ASS a short time following the initial COVID-19 outbreak. Three samples of adult participants from China, Israel, and Switzerland completed a self-report assessment of acute stress symptoms. Network analyses were utilized to uncover the phenotype and dynamics of different ASS in these three countries. The ASS network analyses revealed extensive connections in all networks and reflected the structure of ASS. The centrality indexes in all networks were from the hyperarousal cluster. "Feeling jumpy" was the node with the highest strength centrality in the Israeli sample and "physiological reactivity" was the item with the highest centrality in the Swiss sample. In the Chinese sample, the item with the highest centrality was "feeling alert to danger." The findings reveal that despite some variations, the overall clinical picture of ASS in response to the COVID-19 pandemic is universal. These findings highlight the centrality of hyperarousal symptoms, presumably reflecting its significance for clinical interventions.

The links between religious coping and subjective well-being among Israeli-Muslims who lost a beloved person through death.

This study examined the relationships between religious coping and indices of subjective well-being among 132 Israeli-Muslims who lost a beloved person through death. Participants provided demographic and death-related information, and completed measures of religious coping, satisfaction with life, positive/negative affect. Positive correlations were observed between positive religious coping and both satisfaction with life and positive affect, and between negative religious coping and negative affect. Further, the type of death (expected vs. sudden) was found to be a significant moderator between religious coping and subjective well-being. The theoretical and practical implications of the findings are discussed.

Presence of meaning, search for meaning, religiousness, satisfaction with life and depressive symptoms among a diverse Israeli sample.

The present study explored the structure and correlates of meaning in life (MIL) among an Israeli sample. The sample consisted of 559 adults. The average age of participants was 48.24 and 61.3% of them were females. Participants provided demographic information and completed measures of MIL, satisfaction with life, and depressive symptoms. The MIL Questionnaire showed a very good fit for the proposed 2-factor model (i.e. presence of meaning, search for meaning) to the data collected from the current sample. Presence of meaning correlated positively with both search for meaning and satisfaction with life, and negatively with depressive symptoms. Search for meaning was positively and weakly tied to satisfaction with life, but was unrelated to depressive symptoms. Religiousness appeared as a significant moderator between the two meaning factors, and between them and life satisfaction. Specifically, as religiousness became stronger: (a) the link between presence of meaning and search for meaning became weaker; (b) the link between presence of meaning and life satisfaction became stronger and (c) the link between search for meaning and life satisfaction became weaker. The findings suggest that there are differential implications of presence search for meaning on the health and well-being, and the important role religiousness plays in this regard.

Negative Affect, Fatalism, and Perceived Institutional Betrayal in Times of the Coronavirus Pandemic: A Cross-Cultural Investigation of Control Beliefs.

Background: A growing number of studies report that the COVID-19 pandemic has resulted in diverse aversive psychological reactions and created a global mental health crisis. However, the specific mechanisms underlying the negative emotional reactions as well as the differences between countries are only beginning to be explored. The present study examined the association of COVID-19-related fear and negative affect in Israel and Switzerland. The mediating roles of three control beliefs were explored, namely, fatalism, locus of control, and perceived institutional betrayal. Method: General population samples of 595 Swiss and 639 Israeli participants were recruited and completed an online self-report survey. Moderated Mediation using multigroup path analysis models for the two samples were conducted and compared using AMOS. Results: The multigroup path model had excellent fit for both samples. The different paths were moderated by country affiliation. Higher levels of COVID-19-related fear were associated with negative affect to an equal extent in both samples. COVID-19-related fear was associated with higher reports of institutional betrayal and a lower locus of control in both samples. Higher COVID-19-related fear was associated with lower fatalism in the Swiss sample only. In both samples, institutional betrayal mediated the association between COVID-19-related fear and negative affect, however, locus of control was a mediator in the Israeli sample only. Conclusion: The current results suggest that the reaction of the government was of crucial importance with regard to the emotional state of the two populations. Interestingly, while in the context of adversity fatalism is generally considered a risk factor for mental health, during the time of the pandemic it seems to have had protective qualities among the Swiss population. Interventions that strengthen the personal locus of control have the potential to mitigate the negative affect in Israel but not in Switzerland. Despite the fact that COVID-19 is a global phenomenon, prevention and intervention strategies should be adjusted to local contexts.

COVID-19-related fear and stress among individuals who experienced child abuse: The mediating effect of complex posttraumatic stress disorder.

BACKGROUND: The COVID-19 pandemic exposes individuals not only to health-related risks, but also to psychosocial fear and acute stress. Previous studies reveal that individuals who experienced child abuse (CA), especially those who suffer from complex posttraumatic stress disorder (CPTSD), are at a higher risk of reacting with fear and stress when faced with stressful life-events. OBJECTIVE: To test whether exposure to CA is implicated in a higher risk of COVID-19-related fear and acute stress, and whether CPTSD intervenes in such processes. PARTICIPANTS AND SETTINGS: A convenience sample of 837 adults participated in the study during the first peak of COVID-19 in Israel. METHODS: Participants completed self-report questionnaires, assessing child physical, sexual and emotional abuse, CPTSD (ITQ), COVID-19-related acute stress disorder (COVID-19 ASD; ASDS) and fear of COVID-19. RESULTS: Bivariate analyses showed that participants who experienced CA were higher than participants who did not experience CA in COVID-19 ASD (p = .032), but not in fear of COVID-19 (p = .65). Mediation analyses demonstrated two significant paths: in the first, CA was associated with elevated fear of COVID-19 (effect = .061, .059; p < 0.05) and COVID-19 ASD (effect = .14, .084; p < 0.05) through the mediation of CPTSD; in the second path, when controlling for the mediation of CPTSD, CA was associated with reduced fear of COVID-19 (effect = -.15; p = 0.001), and COVID-19 ASD (effect = -.12; p = 0.024). CONCLUSIONS: The findings reveal a complex pattern, indicating that CPTSD may be a risk factor for elevated levels of COVID-19 distress among individuals who experienced CA. However, some CA survivors may express reduced COVID-19 distress.

On the links between positive religious coping, satisfaction with life and depressive symptoms among a multinational sample of Muslims.

This study tested the levels and consequences of positive religious coping among a multinational sample of Muslims. The sample consisted of 706 university students recruited in three Muslim countries: Israel/Palestine, Turkey and Malaysia. Participants' average age was 22.61, and 65% of them were females. This investigation applied a cross-sectional comparative methodology. Measures used: demographics, positive religious coping, satisfaction with life and depressive symptoms. The findings indicated that (a) participants reported high levels of positive religious coping usage, and Malaysians scored significantly higher in this regard than both Palestinians and Turks; (b) positive religious coping correlated positively with satisfaction with life but was not linked to depressive symptoms and (c) the magnitude of correlation between positive and satisfaction with life was significantly higher among Malaysians than among both Palestinians and Turks. The findings suggest that to understand the implications of positive religious coping for the health and well-being of Muslims, a detailed and nuanced analysis is needed.

Relationships between Religious Struggles and Well-Being among a Multinational Muslim Sample: A Comparative Analysis.

This investigation applied a cross-sectional comparative methodology to examine the levels, predictors, and consequences of religious struggles among a multinational sample of 706 Muslims recruited in three universities in Israel/Palestine, Turkey, and Malaysia. Participants were asked to provide demographics and complete measures of religious struggles, satisfaction with life, and generalized anxiety. Three main findings emerged from the study: (1) In general, participants reported low levels of religious struggles; (2) Turks scored significantly higher than both Palestinians and Malaysians on religious struggles; (3) higher levels of generalized anxiety were predicted by higher levels of religious struggles among Malaysians only, and lower levels of satisfaction with life were predicted by higher levels of religious struggles among Palestinians and Turks only. These findings suggest that the links between religious struggles and health and well-being among Muslims are complex, and call for a nuanced detailed analysis of the religious struggles phenomenon among this population.

The process of desistance among core ex-gang members.

Research has established robust links between gang membership, delinquency, violence and victimization. Yet studies examining the process of gang desistance in general and that of core gang members in particular, are quite rare. The current study aims to identify factors associated with desistance of core gang members as well as describe the nature of the process that these "formers" have undergone. Thirty-nine core ex-gang members (80% males and 20% females) from the San Francisco Bay area and Los Angeles, with an average length of 11.6-years gang membership, were interviewed regarding their involvement in the gang and the desistance process. A systematic qualitative analysis based on grounded theory methodology was mainly utilized. We found that the decision to leave the gang is a result of a combination of push (e.g., personal and vicarious victimization, burnout of gang lifestyle, disillusionment by the gang) and pull (e.g., parenthood, family responsibilities, religious and cultural awakening) factors that evolved over time. Push factors were more dominant in this domain. We also found that while male core ex-gang members tended to leave the gang more frequently because of push factors, female ex-gang members were more inclined to desist due to pull factors. Our analysis also showed that core gang members shared a general pattern of the desistance process comprising of the following 5 stages: triggering, contemplation, exploration, exiting and maintenance. Based on these results, we outlined stage-specific recommendations for agents of societal change to help in facilitating the desistance of core gang members. (PsycINFO Database Record

Reducing prejudice and promoting positive intergroup attitudes among elementary-school children in the context of the Israeli-Palestinian conflict.

The current investigation tested the efficacy of the Extended Class Exchange Program (ECEP) in reducing prejudicial attitudes. Three hundred and twenty-two 3rd and 4th grade students from both Israeli-Jewish and Israeli-Palestinian schools in the ethnically mixed city of Jaffa were randomly assigned to either intervention or control classes. Members of the intervention classes engaged in ECEP's activities, whereas members of the control classes engaged in a social-emotional learning program. The program's outcomes were measured a week before, immediately after, and 15months following termination. Results showed that the ECEP decreased stereotyping and discriminatory tendencies toward the other group and increased positive feelings and readiness for social contact with the other group upon program termination. Additionally, the effects of the ECEP were generalized to an ethnic group (i.e., Ethiopians) with whom the ECEP's participants did not have any contact. Finally, the ECEP retained its significant effect 15months after the program's termination, despite the serious clashes between Israel and the Palestinians that occurred during that time. This empirical support for the ECEP'S utility in reducing prejudice makes it potentially applicable to other areas in the world, especially those that are characterized by ethnic tension and violent conflicts.

Reducing primary and secondary traumatic stress symptoms among educators by training them to deliver a resiliency program (ERASE-Stress) following the Christchurch earthquake in New Zealand.

The current investigation evaluated the impact of a universal school-based resiliency intervention (ERASE-Stress) on educators who were working with elementary schoolchildren exposed to the Canterbury earthquake in New Zealand. In the context of major disasters, educators may suffer from "dual trauma"; they can experience symptoms of both primary trauma (as a result of the disaster itself) and secondary trauma (as a result of working with traumatized students). Sixty-three educators were randomly assigned to either the ERASE-Stress intervention or an alternative Managing Emergencies and Traumatic Incidents (METI) program which served as a control group. Efficacy of the program was evaluated at the end of the training as well as at 8 months follow-up. Compared with educators in the control group, those in the ERASE-Stress intervention significantly reduced their posttraumatic distress and secondary traumatization symptoms, improved their perceived level of professional self-efficacy as a helper of earthquake survivors, developed an optimistic outlook regarding their personal future and enhanced their sense of hope, and honed some of their positive coping strategies and reduced the utilization of some maladaptive coping methods. These beneficial consequences of the ERASE-Stress training make it a potentially useful tool for educators working with traumatized students in the context of major disasters. (PsycINFO Database Record

Religion as problem, religion as solution: religious buffers of the links between religious/spiritual struggles and well-being/mental health.

PURPOSE: Previous studies have established robust links between religious/spiritual struggles (r/s struggles) and poorer well-being and psychological distress. A critical issue involves identifying the religious factors that buffer this relationship. This is the first study to empirically address this question. Specifically, it examines four religious factors (i.e., religious commitment, life sanctification, religious support, religious hope) as potential buffers of the links between r/s struggle and one indicator of subjective well-being (i.e., happiness) and one indicator of psychological distress (i.e., depressive symptoms). METHOD: We utilized a cross-sectional design and a nationally representative sample of American adults (N = 2140) dealing with a wide range of major life stressors. RESULTS: We found that the interactions between r/s struggle and all potential moderators were significant in predicting happiness and/or depression. The linkage between r/s struggle and lower levels of happiness was moderated by higher levels of each of the four proposed religious buffers. Religious commitment and life sanctification moderated the ties between r/s struggles and depressive symptoms. CONCLUSIONS: The findings underscore the multifaceted character of religion: Paradoxically, religion may be a source of solutions to problems that may be an inherent part of religious life.

Robust links between religious/spiritual struggles, psychological distress, and well-being in a national sample of American adults.

This study is one of the first attempts to examine the relationships between religious and spiritual struggles (r/s struggles) measured comprehensively and indicators of psychological distress (i.e., depressive symptoms, generalized anxiety) and well-being (i.e., satisfaction with life, happiness) using a nationally representative sample of American adults (N = 2,208) dealing with a wide range of major life stressors. In addition, it examines the key question of whether these relationships persist after controlling for potentially confounding psychosocial/religious influences. Correlational analyses revealed that all 5 types of the r/s struggles assessed (i.e., divine, demonic, interpersonal, moral, ultimate-meaning) correlated significantly positively with both depressive symptoms and generalized anxiety, and significantly negatively with both satisfaction with life and happiness. Hierarchical regression analyses indicated that even after controlling for the effects of demographics and other potentially confounding variables (i.e., neuroticism, social isolation, religious commitment) the r/s struggle subscales added unique variance to the prediction of all 4 criterion measures. Theoretical and practical implications of the findings are offered, and the limitations of the study are discussed. (PsycINFO Database Record

Western psychology and Muslim psychology in dialogue: comparisons between a Qura'nic theory of personality and Freud's and Jung's ideas.

In this paper, comparisons are made between a newly developed Qura'nic theory of personality and the Freudian and Jungian theories of the mind. Notable similarities were found between the Freudian id, ego, superego and neurosis and the Qura'nic nafs ammarah besoa' (evil-commanding psyche), a'ql (intellect), al-nafs al-lawammah (the reproachful psyche) and al-nafs al-marid'a (the sick psyche), respectively. Noteworthy resemblances were detected also between the Jungian concepts collective unconscious, archetypes, Self and individuation and the Qura'nic constructs roh (spirit), al-asmaa' (the names), qalb (heart), and al-nafs al-mutmainnah (the serene psyche), respectively. These parallels, as well as the departure points, between the models are thoroughly discussed and analyzed. The comparisons performed in this paper open new avenues for dialogue between western models of the psyche and their Muslim counterparts, a dialogue that can enrich both perspectives and advance the field of psychology.

On the links between religion, mental health and inter-religious conflict: a brief summary of empirical research.

Recently, the field of psychology has begun to display a growing interest in the influence of religion on people's psychological well-being. By and large, the empirical findings of this body of inquiry have revealed positive associations between religious beliefs and practices and different indices of health and well-being and demonstrated that religion serves as a valuable tool for individuals dealing with life stressors. Yet, there is ample data to suggest that religion can also have a negative influence on the psychological well-being of the individual. This duality of religion is the focus of this summary paper which consists of two main sections. The first considers the potential constructive and destructive sides of religion with regard to general health and well- being. The second section refers to religious variables that promote or mitigate prejudice and perceived conflict with others.