Relevance of Religiosity for Coping Strategies and Disability in Patients with Fibromyalgia Syndrome

Spirituality, Religiosity, and Mental Health in Patients with Idiopathic Inflammatory Myopathies: A Brazilian Multicentric Case-Control Study

No published studies have investigated the correlation between religiosity, spirituality, mental health, and idiopathic inflammatory myopathy (IIM) or systemic autoimmune myopathy. Therefore, we aimed to evaluate the association between religiosity/spirituality, sociodemographic factors, and the mental health of IIM patients. This is a multicenter case-control study that included 151 patients with IIMs and 95 individuals without autoimmune diseases (controls), held between August 2022 and April 2023. This study used a semi-structured questionnaire that included sociodemographic information and the juxtaposition of the following questionnaires: the Attitudes Related to Spirituality Scale (ARES); the Duke University Religion Index (DUKE), which is composed of the organizational religious affiliation (ORA), non-organizational religious affiliation (NORA), and intrinsic religiosity (IR) domains; and the General Health Questionnaire-12 (GHQ-12). Data were analyzed using Epi Info software 7.2.5 (Centers for Disease Control and Prevention, Atlanta, GA, USA). A comparison between the mean values of the ARES, DUKE, and GHQ-12 scales was made using the Wilcoxon-Mann-Whitney and Kruskal-Wallis tests. A logistic regression test was used with the variables whose difference was statistically significant in the univariate analysis. Correlation analysis was performed using the Spearman rho coefficient. A higher prevalence of evangelicals and a lower prevalence of Catholics (p < 0.050) were seen in the IIM group compared to controls. Positive association was demonstrated between IIMs and the pardo ethnicity (OR = 2.26, 95% CI = 1.20-4.25, p = 0.011), highest ORA (OR = 2.81, 95% CI = 1.53-5.15, p < 0.001), NORA (OR = 3.99, 95% CI = 1.94-8·18, p < 0.001), IR (OR = 5.27, 95% CI = 2.32-11.97, p < 0.001), and ARES values (OR = 1.08, 95% CI = 1.04-1.13, p < 0.001). Mental health levels were compared between the groups (p > 0.999). Therefore, higher levels of religiosity and spirituality were observed in the IIM group than in the control group, but there was a similar distribution of mental health levels. The following can be cited as advantages of the present study: (i) the large sample for a rare disease with the presence of a control group; (ii) the multicenter characteristic with participation from three regions of Brazil; (iii) being the first study to map aspects of religiosity, spirituality, and mental health in IIMs.

The Spiritual Aspect of Pain: An Integrative Review

Pain is an unpleasant sensory and emotional experience that affects individuals in various ways involving biological, psychological, social, and spiritual aspects. There is currently no comprehensive treatment that effectively addresses all aspects of pain. This integrative review aimed to analyze the spiritual aspect of pain relief. Following the specified methodological criteria, a total of 20 articles were selected. There evidenced a lack of spiritual care provided by healthcare professionals, even though its correlation with pain and its potential benefits have been widely demonstrated in the literature. Fortunately, some patients put into practice existential and religious tools to self-control and cope with their pain, although not always with a successful response.

The impact of physical activity on the quality of life of a sample of Italian people with physical disability

Physical activity promotes psychophysical health; however, to date, only few studies have investigated the association between regular physical activity and the quality-of-life perception and satisfaction in disabled persons. Our aim was to compare the quality and satisfaction for life, self-efficacy, and personal wellbeing of two samples of Italian people with physical disability (amputation, spinal cord dysfunction, neurological disability): one group with people who practiced regular physical activity (active group, n = 33) and the other group consisting of sedentary individuals (inactive group, n = 26). We compared the mean scores of the groups in the World Health Organization Quality of Life Questionnaire (WHOQoL-BRIEF), the Personal Wellbeing Index, and the Satisfaction With Life and General Self-Efficacy scales. We also compared the impact of rehabilitation, sport, family support, income, job/school, and raising a family on social life and life quality by means of separate MANOVAs. Results of the WHOQoL showed better quality of life in the active than in the inactive group (overall QOL, 4.09 ± 0.7 vs. 3.50 ± 0.9; psychological domain, 72.09 ± 12.7 vs. 62 ± 21.6; social relationships domain, 76.54 ± 16.4 vs. 59.52 ± 24.2). No difference was found for satisfaction with health and life, personal wellbeing, and self-efficacy. The impact of sport on social life and quality of life was greater in active than in inactive individuals. Findings suggest positive effects of physical activity on the perception of quality of life in disabled people. However, they do not allow disentangling whether physical activity is practiced by patients with good quality of life or whether physical activity is responsible for better quality of life.

Congregational Worshiping and Implementation of the COVID-19 Preventive Behavioral Measures During the Re-opening Phase of Worship Places Among Indonesian Muslims

This research aimed at exploring the congregational form of worshiping and the preventative behaviors against COVID-19 among Indonesian Muslims during the re-opening phase of worship places. One thousand and ninety-seven (1097) participants who were a part of one of the largest Indonesian socio-religious organizations (Muhammadiyah) were included in the study. This study found most of the respondents to have performed tarawih prayers (66.7%) and Eid prayers (67.4%) at home during the pandemic. Furthermore, some Muslim worshipers did not observe COVID-19 preventive behavioral measures during the congregational prayers, and the attended mosques had inadequate facilitation for COVID-19 prevention. Neverthless, mosques are important settings for health promotion programs, whose religious leaders can be partners in delivering health related messages to their attending members.