Predictors of return to work and psychological well-being among women during/after long-term sick leave due to common mental disorders - a prospective cohort study based on the theory of planned behaviour

Common mental disorders are associated with long-term sick leave, especially among women. There is a lack of theory-based research regarding the impact of personal factors on return to work and psychological well-being. Therefore, the aim of this study was to examine whether return-to-work beliefs and perceived health were predictors of return to work and psychological well-being among women during or after long-term sick leave for common mental disorders, based on the Theory of Planned Behaviour. This was a prospective cohort study with a 1-year follow-up. At baseline, women (n = 282) had been on full- or part-time sick leave for common mental disorders for 2-24 months. Data were collected in October 2019-January 2020 and October 2020-January 2021 in Sweden. The Social Insurance Agency identified the women at baseline. The Return-To-Work Beliefs Questionnaire, EuroQol Visual Analogue Scale and General Health Questionnaire-12 were used. Multiple logistic and linear regression analyses were conducted. The women were divided into two groups: full-time sick leave or part-time sick leave at baseline. The results showed that stronger return-to-work intention significantly predicted return to work among women on full-time sick leave at baseline. No significant predictors of return to work were found among women on part-time sick leave at baseline. Psychological well-being was predicted by stronger social pressure to return to work (full-time group) and a more positive attitude toward returning to work and better perceived health (part-time group). We concluded that the Theory of Planned Behaviour can be useful for understanding return to work among women on full-time sick leave, and what underlies psychological well-being in both groups. However, return to work and psychological well-being were predicted by different factors, indicating that a multifactorial approach should be used in supporting women to return to work after long-term sick leave for common mental disorders.

How has the University Community Been Coping During the COVID-19 Pandemic? An Iranian Survey

Objectives: The present study, one of the first to look at COVID-19 and coping in Iran, aimed at mapping, describing and understanding the coping methods academics employ as protective resources to deal with the psychological challenges and social isolation during the COVID-19 pandemic. We specifically aimed at identifying the meaning-making coping methods used and understanding the influence of culture. The guiding research question has been: Are there differences in meaning-making coping methods by gender, age group, work/student status, and place of residence? Design: The study, which used convenience sampling, was a quantitative inquiry. It employed a modified version of the RCOPE scale among faculty/staff members and students in Iran (n = 196, 75% women). Results: The most frequently used coping method among all subgroups of the study sample was thinking that life is part of a greater whole, followed by praying to Allah/God. The least used coping methods were the negative religious ones. Gender differences were found for being alone and contemplating, stronger for men. Thinking that life is part of a greater whole was found mainly among on-campus students. Praying to Allah/God was most common among the youngest staff and students, as well as among women. Two segments of respondents were discovered-the Theists and Non-theists-where the former used more religious coping methods, were more likely to be women, older staff and students, on-campus students, married, have children, and lived in capital. Conclusions: Our conclusion is that the RCOPE methods, which include religious and spiritual meaning-making methods, are of great importance to the studied Iranian informants. However, they use some secular existential meaning-making coping strategies too. This is explained by the role of religion in the larger orientation system and frame of reference in parallel with a secular worldview. Further, a sharp distinction between religious and secular worldviews was not found, which is explained by the fact that secular norms are hardly internalized in ways of thinking in Iran.