Persistence of anxiety among Asian Americans: racial and ethnic heterogeneity in the longitudinal trends in mental well-being during the COVID-19 pandemic.

PURPOSE: To examine within-individual time trends in mental well-being and factors influencing heterogeneity of these trends. METHODS: Longitudinal telephone survey of adults over 3 waves from the New York City (NYC) Metropolitan area during the COVID-19 Pandemic. Participants reported depression using the Patient Health Questionnaire (PHQ)-8, anxiety using the Generalized Anxiety Disorder (GAD)-7, and past 30-day increases in tobacco or alcohol use at each wave. Adjusted mixed effects logistic regression models assessed time trends in mental well-being. RESULTS: There were 1227 respondents. Over 3 study waves, there were statistically significant decreasing time trends in the odds of each outcome (adjusted OR (95% CI) 0.47 (0.37, 0.60); p < 0.001 for depression; aOR (95% CI) 0.55 (0.45, 0.66); p < 0.001 for anxiety; aOR (95% CI) 0.50 (0.35, 0.71); p < 0.001 for past 30-day increased tobacco use; aOR (95% CI) 0.31 (0.24, 0.40); p < 0.001 for past 30-day increased alcohol use). Time trends for anxiety varied by race and ethnicity (p value for interaction = 0.05, 4 df); anxiety declined over time among white, Black, Hispanic, and Other race and ethnicity but not among Asian participants. CONCLUSIONS: In a demographically varied population from the NYC Metropolitan area, depression, anxiety and increased substance use were common during the first months of the pandemic, but decreased over the following year. While this was consistently the case across most demographic groups, the odds of anxiety among Asian participants did not decrease over time.

Examining the role of maternal religiosity in offspring mental health using latent class analysis in a UK prospective cohort study.

BACKGROUND: Previous research has examined the role of parental religious belief in offspring mental health, but has revealed inconsistent results, and suffered from a number of limitations. The aim of this study is to examine the prospective relationship between maternal religiosity and offspring mental health and psychosocial outcomes. METHODS: We used latent classes of religious belief (Highly religious, Moderately religious, Agnostic, Atheist) in mothers from the Avon Longitudinal Study of Parents and Children from 1990, and examined their association with parent-reported mental health outcomes and self-reported psychosocial outcomes in their children at age 7-8 (n = 6079 for mental health outcomes and n = 5235 for psychosocial outcomes). We used inverse probability weighted multivariable logistic regression analysis adjusted for maternal mental health, adverse childhood experience, and socioeconomic variables. RESULTS: There was evidence for a greater risk of internalising problems among the offspring of the Highly religious and Moderately religious classes [e.g. for depression; OR 1.40. 95% CI (1.07-1.85), OR 1.48, 95% CI (1.17-1.87)], and greater risk of externalising problems in the offspring of the Atheist class [e.g. for ADHD; OR 1.41, 95% CI (1.08-1.85)], compared to the offspring of the Agnostic class. CONCLUSIONS: These novel findings provide evidence associations between maternal religiosity and offspring mental health differ when examined using a person-centred approach, compared to the previously used variable-centred approaches. Our findings also suggest that differences may exist in the relationship between religious (non)belief and mental health variables when comparing the UK and US.

The effects of the pandemic on mental health in persons with and without a psychiatric history.

BACKGROUND: Prospective studies are needed to assess the influence of pre-pandemic risk factors on mental health outcomes following the COVID-19 pandemic. From direct interviews prior to (T1), and then in the same individuals after the pandemic onset (T2), we assessed the influence of personal psychiatric history on changes in symptoms and wellbeing. METHODS: Two hundred and four (19-69 years/117 female) individuals from a multigenerational family study were followed clinically up to T1. Psychiatric symptom changes (T1-to-T2), their association with lifetime psychiatric history (no, only-past, and recent psychiatric history), and pandemic-specific worries were investigated. RESULTS: At T2 relative to T1, participants with recent psychopathology (in the last 2 years) had significantly fewer depressive (mean, M = 41.7 v. 47.6) and traumatic symptoms (M = 6.6 v. 8.1, p < 0.001), while those with no and only-past psychiatric history had decreased wellbeing (M = 22.6 v. 25.0, p < 0.01). Three pandemic-related worry factors were identified: Illness/death, Financial, and Social isolation. Individuals with recent psychiatric history had greater Illness/death and Financial worries than the no/only-past groups, but these worries were unrelated to depression at T2. Among individuals with no/only-past history, Illness/death worries predicted increased T2 depression [B = 0.6(0.3), p < 0.05]. CONCLUSIONS: As recent psychiatric history was not associated with increased depression or anxiety during the pandemic, new groups of previously unaffected persons might contribute to the increased pandemic-related depression and anxiety rates reported. These individuals likely represent incident cases that are first detected in primary care and other non-specialty clinical settings. Such settings may be useful for monitoring future illness among newly at-risk individuals.

Differential Association of Spirituality and Religiosity With Rumination: Implications for the Treatment of Depression.

ABSTRACT: Recent studies have shown that religiosity (R) is associated with lower rates of depression, whereas spirituality (S) is associated with higher rates. Rumination has also been associated with higher rates of depression. Some have hypothesized that rumination mediates the differential association of religiosity and spirituality with depression. We empirically test this hypothesis in a longitudinal, multigenerational sample through associations between rumination and depression, R/S and depression, and R/S and rumination. Cross-sectionally, total rumination scores were predicted by spirituality (standardized ß = 0.13; 95% confidence interval [CI], 0.00-0.26), with subscale (reflection, depression, and brooding) standardized betas ranging from 0.11 to 0.15 (95% CI, -0.03 to -0.29). Cross-sectionally, rumination was not predicted by religiosity. Longitudinally, and consistent with previous findings, religiosity, but not spirituality, predicted reduced depressive symptoms (standardized ß = -0.3; 95% CI, -0.58 to -0.01). The association between spirituality and rumination was driven by millennials. Psychotherapies that target rumination for depression might therefore be especially effective in the millennial demographic.

Multidimensional understanding of religiosity/spirituality: relationship to major depression and familial risk.

BACKGROUND: Previous research has shown prospectively that religiosity/spirituality protects against depression, but these findings are commonly critiqued on two grounds, namely: (1) apparent religiosity/spirituality reflects merely an original absence of depression or elevated mood and (2) religiosity/spirituality too often is measured as a global construct. The current study investigates the relationship between depression and religiosity/spirituality by examining its multidimensional structural integrity. METHOD: Confirmatory factor analyses with a previously observed cross-cultural factor structure of religiosity/spirituality variables were conducted on an independent sample, diagnostic and familial risk subgroups from this sample, and a subsample of the original cross-cultural sample. Linear regressions onto a previous diagnosis of major depressive disorder (MDD) 5 years prior to assess the potential attenuating impact of a previous depression was explored. RESULTS: Across familial risk groups and clinical subgroups, each of the previously validated religiosity/spirituality domains was confirmed, namely: religious/spiritual commitment, contemplative practice, sense of interconnectedness, the experience of love, and altruistic engagement. Previous MDD diagnosis was associated with a lower religious/spiritual commitment among high-risk individuals, higher contemplation among low-risk individuals, and lower importance of religion or spirituality regardless of risk group. CONCLUSIONS: Structural integrity was found across familial risk groups and diagnostic history for a multidimensional structure of religiosity/spirituality. Differential associations between a previous diagnosis of MDD and level of religiosity/spirituality across domains suggest a complex and interactive relation between depression, familial risk, and religiosity/spirituality. Accounting for an empirically valid, multidimensional understanding of religiosity/spirituality may advance research on mechanisms underlying the relationship between religiosity/spirituality and mental health.

Observer memories may not be for everyone.

Six studies explored the preponderance of people who experience third-person perspective observer memories during autobiographical memory retrieval. The concept of first-person field versus observer memories has been extensively used in the areas of cognitive, social, and clinical psychology. An implicit assumption is the idea that most people use both of these perspectives. What varies are the circumstances that bias people to use one perspective over another for a given autobiographical memory. We challenge that assumption across six studies by showing that, while there are some people who report to regularly have observer memories, there are also those that report to rarely or never have them. These reports were found to be related to levels of reported dissociative experiences. We discuss how this difference in the experience of observer memories may also reflect other innate characteristics, and may correspond to predispositions for various pathologies, including depression, social phobia, and post-traumatic stress disorder.

Intergenerational transmission of historical memories and social-distance attitudes in post-war second-generation Croatians.

Intergenerational transmission of memory is a process by which biographical knowledge contributes to the construction of collective memory (representation of a shared past). We investigated the intergenerational transmission of war-related memories and social-distance attitudes in second-generation post-war Croatians. We compared 2 groups of young adults from (1) Eastern Croatia (extensively affected by the war) and (2) Western Croatia (affected relatively less by the war). Participants were asked to (a) recall the 10 most important events that occurred in one of their parents' lives, (b) estimate the calendar years of each, and (c) provide scale ratings on them. Additionally, (d) all participants completed a modified Bogardus Social Distance scale, as well as an (e) War Events Checklist for their parents' lives. There were several findings. First, approximately two-thirds of Eastern Croatians and one-half of Western Croatians reported war-related events from their parents' lives. Second, war-related memories impacted the second-generation's identity to a greater extent than did non-war-related memories; this effect was significantly greater in Eastern Croatians than in Western Croatians. Third, war-related events displayed markedly different mnemonic characteristics than non-war-related events. Fourth, the temporal distribution of events surrounding the war produced an upheaval bump, suggesting major transitions (e.g., war) contribute to the way collective memory is formed. And, finally, outright social ostracism and aggression toward out-groups were rarely expressed, independent of region. Nonetheless, social-distance scores were notably higher in Eastern Croatia than in Western Croatia.

The Effect of Collective Transitions on the Organization and Contents of Autobiographical Memory: A Transition Theory Perspective.

In this article, we tirst outline a minimalist approach to the organization ot autobiographical memory called transition theory. This theory assumes that the content and organization of autobiographical memory mirror the structure of experience and reflect the operation of basic memory processes. Thus, this approach rests on an analysis of the environment that emphasizes repetition, co-occurrence, change, and distinctiveness. We then report a study that tested a set of predictions derived from transition theory. The predictions concerned both the temporal distribution of memorable personal events and the use of public events and historical periods to date those events. To test these predictions, we collected word-cued memories, event-dating protocols, and historical relatedness ratings from 2 groups of Bosnians; on average, people in the younger group were in their early 40s at the outset of the Siege of Sarajevo (1992); those in the older group were in their mid-50s when they experienced this collective transition. As predicted, participants in both groups produced a robust living-in-history effect, often (-25%) referring to the civil war or the Siege of Sarajevo when dating event memories. They also displayed an upheaval bump, recalling more events from the war years than from prewar and postwar years, and a reminiscence bump, recalling more events from late adolescence and early adulthood than from earlier or later periods. Finally, this study demonstrated, for the first time, the existence of a before/after effect. Specifically, participants often mentioned the war when dating historically unrelated events for the prewar and postwar years. We conclude by considering extensions of transition theory and the significance of our findings for existing models of autobiographical memory.

Vicarious memories.

People not only have vivid memories of their own personal experiences, but also vicarious memories of events that happened to other people. To compare the phenomenological and functional qualities of personal and vicarious memories, college students described a specific past event that they had recounted to a parent or friend, and also an event that a friend or parent had recounted to them. Although ratings of memory vividness, emotional intensity, visualization, and physical reactions were higher for personal than for vicarious memories, the overall pattern of ratings was similar. Participants' ratings also indicated that vicarious memories serve many of the same life functions as personal memories, although at lower levels of intensity. The findings suggest that current conceptions of autobiographical memory, which focus on past events that happened directly to the self, should be expanded to include detailed mental representations of specific past events that happened to other people.

The transitional impact scale: assessing the material and psychological impact of life transitions.

The Transitional Impact Scale (TIS) advances the measurement of event cognition into the real world. The TIS was created to provide a measure of change for important life transitions, including an index of their transitional properties and magnitude. Pilot work prior to Study 1 led to the creation of a 95-item version (TIS-95). A principal components analysis of TIS-95 (n = 215) resulted in two dimensions that we rotated to a Varimax criterion and interpreted as (1) material change (e.g., "This event changed where I live") and (2) psychological change (e.g., "This event changed the way I think about things"). TIS-95 was reduced to 25 items. In Study 2, the structure of TIS-25 was replicated (n = 531) using the same method. The best 12 items were retained. TIS-12 was evaluated in two random split-half samples (n = 557 and n = 553). These samples produced essentially identical results, as assessed through factor comparison. The cumulative scales formed from items constituting each factor demonstrated good internal consistency (Cronbach's alpha ranged from .79 to .86).

Maternal religiosity and adolescent mental health: A UK prospective cohort study.

BACKGROUND: Previous research has examined associations between parental religiosity and offspring mental health, but findings are inconsistent, and few studies have focused on late adolescence when mental health problems are more common. This study examines the prospective relationship between maternal religiosity and offspring mental health in late adolescence. METHODS: We used data from the Avon Longitudinal Study of Parents and Children to examine the prospective association between latent classes of maternal religiosity (Highly Religious, Moderately Religious, Agnostic, Atheist) and self-reported mental health problems including common mental disorders, ICD 10 depression, depressive symptoms, generalised anxiety symptoms, self-harm acts, self-harm thoughts, and disordered eating outcomes at age 17-18 years (n = 7714). We used multivariable logistic regression analysis adjusted for maternal mental health, maternal adverse childhood experiences, and socioeconomic variables. RESULTS: Compared with adolescent offspring of parents in the Agnostic class, offspring of the Atheist class had increased odds of depressive symptoms ((1.31[1.03,1.67]) and offspring of the Highly Religious class had increased odds of self-harm thoughts (1.43[1.04,1.97]). There was also weak evidence (95 % confidence intervals crossed the null) of increased odds of depression in the offspring of Moderately religious and Highly religious classes (1.26 [0.97,1.65], and 1.30 [0.99,1.70], respectively)) and self-harm acts in the offspring of the Highly religious class (1.31[0.98,1.74]). There was no evidence of associations with the disordered eating outcomes or generalised anxiety disorder symptoms. CONCLUSIONS: We found evidence that adolescents whose mothers are Atheist, Moderately Religious, and Highly Religious are more likely to have depressive symptoms than those whose mothers are Agnostic. There was also evidence for an increased likelihood of self-harm (thoughts and acts) amongst adolescents of Highly Religious parents. Further research is needed to examine possible mechanisms that could explain these observed associations as well as a repetition of our analyses in a non-UK sample.

Racial, Ethnic, and Socioeconomic Disparities in COVID-19 Pandemic Worries.

BACKGROUND: Racial, ethnic, and socioeconomic health disparities became evident during the COVID-19 pandemic. This study explores whether these disparities extend to the content of worries. METHODS: We surveyed 1,222 participants from three metropolitan New York City (NYC) based cohorts through telephone interviews conducted from March to September 2020. Worries were assessed using 37 dichotomous questionnaire items, and exploratory factor analysis derived ten categories of worry. Factor scores were analyzed in generalized linear mixed models to examine their associations with race/ethnicity and household income, adjusting for covariates. RESULTS: The most prevalent worry items pertained to U.S. and world politics, American values, health concerns, and return to normalcy. Higher household income was associated with lower worry about economic needs, job/employment, and violence/victimization, while violence/victimization worries were strongly associated with Asian, Hispanic, Black, and multiracial or other race/ethnicity. CONCLUSIONS: During early COVID-19, lower-income and minoritized race and ethnic groups were disproportionately affected by economic and violence/victimization worries, while other worries showed minor variations by income or race/ethnicity.

Priorities for research promoting mental health in the south and east of Asia.

Progress in promoting mental health, preventing mental illness, and improving care for people affected by mental illness is unlikely to occur if efforts remain separated from existing public health programs and the principles of public health action. Experts met recently to discuss integrating public health and mental health strategies in the south and east of Asia, especially in low- and middle-income countries. Areas of research identified as high priority were: 1) integrating mental health into perinatal care; 2) providing culturally-adjusted support for carers of people with mental and physical disorders; 3) using digital health technologies for mental health care in areas with limited resources and 4) building local research capacity. Selection of these areas was informed by their relative novelty in the region, ease of implementation, likely widespread benefit, and potential low costs. In this article, we summarise available evidence, highlight gaps and call for collaborations with research centres, leaders and persons with lived experience within and beyond the region.

Helpful activities during the COVID-19 pandemic: Perceived benefits and actual association with psychiatric symptoms and psychological wellbeing.

BACKGROUND: Few studies have rigorously examined the effectiveness of commonly reported coping activities during the COVID-19 pandemic. This study was designed to assess perceived helpful activities during the pandemic and to investigate the extent to which these activities were associated with psychological outcomes. METHOD: Adults living in the US (N = 204), who were part of a longitudinal family study of depression responded to an online survey. They reported on their perceived helpful activities during the pandemic. General linear regression models (GLM) were used to evaluate the association between perceived helpful activities and current psychiatric symptoms, controlling for demographic factors, and pre-pandemic psychiatric history and symptoms. RESULTS: The top perceived helpful activity during COVID-19 was communicating with friends/family via telephone text or video (75.5 %). However, of the top five activities endorsed, cooking/baking was associated with the most clinical outcomes, including lower anxiety/depression and greater psychological wellbeing (all ps < 0.05). These relationships were most prominent among younger individuals < age 40 years, females, and those with recent psychiatric history, although they extended to younger males, and individuals at high or low depression risk. LIMITATIONS: Close ended items limited variability in coping activities reported. The study lacked data on substance use. The sample was racially and ethnically homogenous. CONCLUSIONS: These findings move beyond anecdotal evidence that cooking/baking as a coping activity yields protection against psychopathology. Its ready accessibility and ability to confer benefits across a range of individual characteristics, make it a useful adjunct in therapeutic interventions for people confined to their homes.

Pre- and Post-Pandemic Religiosity and Mental Health Outcomes: A Prospective Study.

Relatively few studies have prospectively examined the effects of known protective factors, such as religion, on pandemic-related outcomes. The aim of this study was to evaluate the pre- and post-pandemic trajectories and psychological effects of religious beliefs and religious attendance. Male and female adults (N = 189) reported their beliefs in religious importance (RI) and their religious attendance (RA) both before (T1) and after (T2) the pandemic's onset. Descriptive and regression analyses were used to track RI and RA from T1 to T2 and to test their effects on psychological outcomes at T1 and T2. The participants who reported a decrease in religious importance and attendance were greater in number than those who reported an increase, with RI (36.5% vs. 5.3%) and RA (34.4% vs. 4.8%). The individuals with decreased RI were less likely to know someone who had died from COVID-19 (O.R. =0.4, p = 0.027). The T1 RI predicted overall social adjustment (p < 0.05) and lower suicidal ideation (p = 0.05). The T2 RI was associated with lower suicidal ideation (p < 0.05). The online RA (T2) was associated with lower depression (p < 0.05) and lower anxiety (p < 0.05). Further research is needed to evaluate the mechanisms driving decreases in religiosity during pandemics. Religious beliefs and online religious attendance were beneficial during the pandemic, which bodes well for the use of telemedicine in therapeutic approaches.

Religiosity, Mental Health and Substance Use among Black and Hispanic Adults during the First Six Months of the COVID-19 Pandemic in New York City.

The purpose of this study was to investigate the association between personal religiosity, mental health, and substance use outcomes among Black and Hispanic adults during the first six months of the COVID-19 outbreak in New York City (NYC). Phone interviews were conducted with 441 adults to obtain information on all variables. Participants self-reported race/ethnicity as Black/African American (n = 108) or Hispanic (n = 333). Logistic regression were used to examine associations between religiosity, mental health, and substance use. There was a significant inverse association of religiosity and substance use. Religious people had a lower prevalence of drinking alcohol (49.0%) compared to non-religious people (67.1%). Religious people also had substantially lower prevalence of cannabis or other drug use (9.1%) in comparison to non-religious people (31%). After adjusting for age, sex, race/ethnicity, and household income, the association of religiosity with alcohol use and with cannabis/other drug use remained statistically significant. Despite restricted access to in-person religious activities and congregational supports, the findings suggest that religiosity itself may be helpful from a public health perspective, independent of serving as a conduit for other social services.

Intergenerational transmission of the reminiscence bump and biographical conflict knowledge.

In the study reported here, we investigated intergenerational transmission of life stories in two groups of young adults: a conflict group and a nonconflict group. Only participants in the conflict group had parents who lived through violent political upheaval. All participants recalled and dated 10 important events from one of their parents' lives. There were three main findings. First, both groups produced sets of events that displayed a reminiscence bump related to the parent's estimated age at the time of the event. Second, the majority of the events in both groups were transitions that were perceived to have exerted a significant psychological and material impact on a parent's life. Third, in the conflict group, 25% of recalled events were conflict related. This finding indicates that historical conflict knowledge is passed from one generation to the next and that it is understood to have had a personally relevant, life-altering effect. Moreover, the findings suggest that transitional impact and perceived importance help determine which events children will remember from a parent's life.

Organization of the social cognition network predicts future depression and interpersonal impairment: a prospective family-based study.

Deficits in social cognition and functioning are common in major depressive disorder (MDD). Still, no study into the pathophysiology of MDD has examined the social cognition-related neural pathways through which familial risk for MDD leads to depression and interpersonal impairments. Using resting-state fMRI, we applied a graph theoretical analysis to quantify the influence of nodes within the fronto-temporo-parietal cortical social cognition network in 108 generation 2 and generation 3 offspring at high and low-risk for MDD, defined by the presence or absence, respectively, of moderate to severe MDD in generation 1. New MDD episodes, future depressive symptoms, and interpersonal impairments were tested for associations with social cognition nodal influence, using regression analyses applied in a generalized estimating equations approach. Increased familial risk was associated with reduced nodal influence within the network, and this predicted new depressive episodes, worsening depressive symptomatology, and interpersonal impairments, 5-8 years later. Findings remained significant after controlling for current depressive/anxiety symptoms and current/lifetime MDD and anxiety disorders. Path-analysis models indicate that increased familial risk impacted offspring's brain function in two ways. First, high familial risk was indirectly associated with future depression, both new MDD episodes and symptomatology, via reduced nodal influence of the right posterior superior temporal gyrus (pSTG). Second, high familial risk was indirectly associated with future interpersonal impairments via reduced nodal influence of right inferior frontal gyrus (IFG). Finally, reduced nodal influence was associated with high familial risk in (1) those who had never had MDD at the time of scanning and (2) a subsample (n = 52) rescanned 8 years later. Together, findings reveal a potential pathway for the intergenerational transmission of vulnerability via the aberrant social cognition network organization and suggest using the connectome of neural network related to social cognition to identify intervention and prevention targets for those particularly at risk.

Religiosity and Depression at Midlife: A Prospective Study.

OBJECTIVES: Previously, authors found high personal importance of religion/spirituality (R/S) in early adulthood to predict a 75% decreased risk of recurrence of major depression in middle adulthood. Here, the authors follow up the original study sample to examine the association between R/S and major depression from middle adulthood into midlife. METHOD: Participants were 79 of 114 original adult offspring of depressed and non-depressed parents. Using logistic regression analysis, three measures of R/S from middle adulthood (personal importance, frequency of religious service attendance, and denomination) were used to predict Major Depressive Disorder (MDD) in midlife. RESULTS: High R/S importance in middle adulthood was prospectively associated with risk for an initial onset of depression during the period of midlife. Frequency of attendance in middle adulthood was associated with recurrence of depression at midlife in the high-risk group for depression, as compared to the low-risk group. CONCLUSION: Findings suggest that the relation between R/S and depression may vary across adult development, with risk for depression associated with R/S at midlife potentially revealing a developmental process.

Altruism and "love of neighbor" offer neuroanatomical protection against depression.

We prospectively investigate protective benefits against depression of cortical thickness across nine regions of a Ventral Frontotemporal Network (VFTN), previously associated with spiritual experience. Seventy-two participants at high and low risk for depression (Mean age 41 years; 22-63 years; 40 high risk, 32 low risk) were drawn from a three-generation, thirty-eight year study. FreeSurfer estimated cortical thickness over anatomical MRIs of the brain (Year 30) for each of the nine ROIs. Depression (MDD with SAD-L; symptoms with PHQ; Years 30 and 38) and spirituality (self-report on five phenotypes; Year 35), respectively, were associated with the weighted average of nine regions of interest. VFTN thickness was: 1) positively associated (p<0.01) with two of five spiritual phenotypes, altruism and love of neighbor, interconnectedness at a trend level, but neither commitment nor practice, 2) inversely associated with a diagnosis of MDD (SADS-L Year 30, for any MDD in the past ten years), and 3) prospectively neuroanatomically protective against depressive symptoms (PHQ-9 Year 38) for those at high familial risk.