The dhikr and the mental health of the elderly in Aceh, Indonesia

Background

The ageing population in Indonesia is increasing. However, biological and social changes and declines may trigger mental health problems among the elderly. Existing data show that the prevalence of mental health problems (depression) among the elderly in Indonesia is above 15%.

Aim

This study aims to investigate the relationship between the Majelis Zikir (dhikr assembly) and the mental health of the elderly.

Setting

The research was conducted in Aceh Barat District, Aceh Province, Indonesia.

Methods

This study uses a retrospective cohort design. The study sample consists of individuals aged 60 years or older. The total sample size was 114 (57 exposed and 57 unexposed groups). The research instrument was in the form of a questionnaire.

Results

The respondents had an average age of 67.61 years, with more females (63.2%), more educated (67.5%), more unemployed (71.1%) and 61.4% felt that their income was sufficient. The analysis showed that the relative risk value of members of the dhikr assembly was 1.857 (95% CI: 1.266-2.724) and showed a significant relationship between the dhikr assembly and mental health.

Conclusion

Dhikr, as one of the forms of religious activities in Islam, has a positive role in older people's mental health. Elderly members of the dhikr assembly are likelier to achieve better mental health.

Contribution

The findings in this study can assist healthcare professionals and policymakers in their efforts to maintain and improve the mental health of the elderly through dhikr.

Potential use of endemic human coronaviruses to stimulate immunity against pathogenic SARS-CoV-2 and its variants

While severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2) causes significant morbidity and mortality in humans, there is a wide range of disease outcomes following virus exposures. Some individuals are asymptomatic while others develop complications within a few days after infection that can lead to fatalities in a smaller portion of the population. In the present study, we have analyzed the factors that may influence the outcome of post-SARS-CoV-2 infection. One factor that may influence virus control is pre-existing immunity conferred by an individual's past exposures to endemic coronaviruses (eCOVIDs) which cause the common cold in humans and generally, most children are exposed to one of the four eCOVIDs before 2 years of age. Here, we have carried out protein sequence analyses to show the amino acid homologies between the four eCOVIDs (i.e. OC43, HKU1, 229E, and NL63) as well as examining the cross-reactive immune responses between SARS-CoV-2 and eCOVIDs by epidemiologic analyses. Our results show that the nations where continuous exposures to eCOVIDs are very high due to religious and traditional causes showed significantly lower cases and low mortality rates per 100,000. We hypothesize that in the areas of the globe where Muslims are in majority and due to religious practices are regularly exposed to eCOVIDs they show a significantly lower infection, as well as mortality rate, and that is due to pre-existing cross-immunity against SARS-CoV-2. This is due to cross-reactive antibodies and T-cells that recognize SARS-CoV-2 antigens. We also have reviewed the current literature that has also proposed that human infections with eCOVIDs impart protection against disease caused by subsequent exposure to SARS-CoV-2. We propose that a nasal spray vaccine consisting of selected genes of eCOVIDs would be beneficial against SARS-CoV-2 and other pathogenic coronaviruses.

Religiosity Is Associated with Reduced Risk of All-Cause and Coronary Heart Disease Mortality among Jewish Men

Previous studies have found an inverse association between religiosity and mortality. However, most of these studies were carried out with Christian participants. This longitudinal study aimed to determine whether a composite variable based on self-reported religious education and religious practices is associated with coronary heart disease (CHD) and all-cause mortality in 9237 Jewish men aged 40-65 years at baseline, over a 32-year follow-up. Jewish men were characterized by their degree of religiosity, from the Ultra-Orthodox ("Haredim")-the strictest observers of the Jewish religious rules, and in descending order: religious, traditional, secular, and agnostic. Demographic and physical assessments were made in 1963 with a 32-year follow-up. The results indicate that Haredim participants, in comparison to the agnostic participants, had lower CHD mortality. Hazard ratio (HR) and 95% confidence interval (95% CI)-adjusted by age, cigarette smoking, systolic blood pressure, diabetes, socioeconomic status, BMI, and cholesterol, was: [HR = 0.68 (95% CI 0.58,0.80)] for Haredim; [HR = 0.82 (95% CI 0.69,0.96)] for religious; [HR = 0.85 (95% CI 0.73-1.00)] for traditional; and [HR = 0.92 (95% CI 0.79-01.06) for secular, respectively (p for trend = 0.001). The same pattern was observed for total mortality. This study shows an association between religious practice among men and a decreased rate of CHD and total mortality.

Ostomy-related problems and their impact on quality of life of Saudi ostomate patients: A mixed-methods study

AIM AND OBJECTIVE

The aim of this study is to explore the health-related quality of life outcomes and ostomy-related obstacles among patients with ostomy in Saudi Arabia.

BACKGROUND

Negative effects on quality of life for patients following ostomy creation are a globally important health concern. Paucity of understanding factors that influenced quality of care after ostomy surgery hinders the ability of healthcare providers to offer appropriate care to improve patient's quality of care.

METHODS

This mixed-methods study was undertaken through survey (COHQOL-Q Arabic version) for collecting the quantitative data (n = 421) and semi-structured interview for collecting qualitative data (n = 12). This study employed STROBE and GRAMMS checklists.

RESULTS

Multiple health-related quality of life challenges was indicated by Saudi patients with intestinal stomas. Ostomy surgery interferes with religious practice in Muslim people, particularly obtaining Hajj worship and fasting for Ramadan. The overall QOL mean score was moderate level (M = 7.57) for ostomy patients in Saudi Arabia. The highest domain mean score was the social well-being (M = 7.84) and the lowest in the physical well-being (M = 7.18). Reshaping of religious practices, apprehension and adaptation to living with a stoma were the most common themes that participants discussed related to ostomy issues they experienced following ostomy surgery.

CONCLUSION

The study findings reported a greater understanding of challenges that patients with stoma experience in Saudi Arabia. The process of the adaptation and the change of their lifestyle also affects patient's quality of life. The healthcare providers can use the study results to create a supportive intervention strategy that needed for maximise QOL for people with stoma.

RELEVANCE TO CLINICAL PRACTICE

This study identifies issues associated with stoma creation among Saudi people and can help in planning and providing the required nursing care which may support in the reduction of predictable problems. Recommendations for future studies related to nursing professional practice are indicated.

Could Wealth Make Religiosity Less Needed for Subjective Well-Being? A Dual-Path Effect Hypothesis of Religious Faith Versus Practice

Religiosity is important for religious people to maintain their subjective well-being (SWB). We propose a dual-path effect hypothesis to explore different working mechanisms of religious faith and practice on benefiting people’s SWB. Religious faith can promote SWB mainly via an intrinsic meaning-making path although religious practice can promote SWB via both an intrinsic meaning-making path and an extrinsic capital-accumulating path. If the dual-path effect hypothesis stands, then the role of religious practice in influencing SWB should be partly substituted by good economic status, but the role of religious faith should not. Then, only the effect of religious practice would be moderated by wealth. Results show that people’s individual income and national GDP have significant moderating effects on the relationship between religious practice and SWB, but they had no moderating effect on the association between religious faith and SWB, indicating wealth could be an alternative source of accumulating capital and social resources between religious practice and SWB. Results provide important evidence for the dual-path effect hypothesis. The findings uniquely contribute to the literature of religiosity, SWB, and their connections with wealth. Implications for future research are also discussed.

[Respecting the religion or the spirituality of the elderly person with mental health issues]

Mental health facilities, despite the evolution of recent decades, remain in part places in which patients are deprived of their liberty. For elderly people with mental health issues, spirituality and freedom of expression are even more legitimate. Religious tolerance is a challenge for caregivers, and a patient's request to practise their religion must be acknowledged. The provision of dedicated spaces and the presence of chaplains must favour the respect of cultural liberties.

A Phenomenological Study of the Lived Experience of Roman Catholic Sisters and Successful Aging

Purpose: To gain an understanding of how religious and spiritual practices might enable Catholic Sisters to age successfully. Design: A purposive sample of 12 retired Roman Catholic Sisters aged 75 years and older from two convent settings were interviewed. Method: Using a semistructured recorded interview, the Roman Catholic Sisters shared their lived experiences of aging, and practices of religion, spirituality, and meditation. Data analysis utilized thematic analysis of the interview texts. Findings: Thematic analysis identified the following themes: daily engagement in religious and spiritual practice and meditation; self-contentment and positivity regarding the meaning of successful aging; life acceptance; sense of faith and positivity regarding the afterlife; and intersection of meditation, prayer, spirituality, and cognitive engagement. Conclusion: This research contributes to the body of aging research and presents successful aging as understood and more specifically as experientially influenced. The findings of the study provided insight regarding the meaning and experience of successful aging, and the role of everyday religious and spiritual practices in the lives of the Catholic Sisters which influenced their individual life experiences as they age.

Who Is Happier in China? Exploring Determinant Factors Using Religion as a Moderator

The relationship between religion and happiness has been seriously understudied in non-Western and non-Islamic societies. Taking religious identity and religious practice as strata, the 2015 Chinese General Social Survey (CGSS) data were used to examine the predicting power of health, politics, and social relationships with regard to happiness in four different groups, as follows: People with a religious identity and practice, people with no religious identity but with a practice, people with a religious identity but no practice, and people with neither a religious identity nor practice. Multiple regression analyses were conducted using the Ordinary Least Squares method. The results demonstrate the influence of the independent variables in the four groups, thus confirming the expectation that different religious practices, as well as identities, play a vital role in moderating the degree of happiness. Physical and mental health are significant predictors of happiness regardless of different religious situations, with the effect of mental health here found to be greater in magnitude on happiness than that of physical health. Political participation was not found to be related to happiness, but having a left-wing political attitude did emerge as strongly predicting happiness. The results concerning social relationships further consolidate the hypothesis that religious practice should be taken into consideration separately from religious identity. This study indicates the importance of further investigating religious practice as an independent factor in religious studies in the context of Chinese society.

The religion variable in community health promotion and illness prevention

Religion is a source of beliefs and practices, which can in turn influence health behaviors. Therefore, religious communities represent potential public health partners to improve well-being across economic and ethnic diversity. This issue of the Journal of Prevention & Intervention in the Community presents six empirical studies with a breadth of methodologies, and a range of subjects. The associations of religion with cancer fatalism, prenatal substance abuse, bereavement, suicide prevention, clergy mental health and attitudes toward the Affordable Care Act are reported here. These research findings support the key importance of community. Like community, religion is complex. This issue's studies demonstrate the need to include ethnicity in analyses as well as the necessity to measure both religious belief and practice. Consistently, religious community participation predicted more positive outcomes than one's level of belief.

Life satisfaction and its relationship with spiritual well-being and religious practice in Iranian adolescent girls

Introduction During recent years, special attention has been given to spiritual well-being and religious practice in the field of health. This study aimed to determine the predictors of life satisfaction among adolescent girls in Tabriz, Iran, 2015. Materials and methods This cross-sectional study was conducted on 520 female students studying in high schools who were selected using the cluster sampling method. Data collection was carried out through the questionnaires of socio-demographic characteristics, spiritual well-being (SWBS), religious practice (Arcury and colleagues) and life satisfaction (SWLS). Multivariate linear regression model was used for data analysis. Results The mean score of life satisfaction was 22.0 (SD: 6.0) from the attainable score of 5-35. The mean score (SD) of spiritual well-being was 90.2 (16.2), ranging from 20 to 120. The mean score of the religious practice was 32.1 (10.5) out of the achievable score range of 0-60. Multivariate linear regression analysis showed that existential well-being and sufficiency of income for expenses were predictors of life satisfaction and they explained 41.8% of the variance in the life satisfaction score. Conclusion The findings of the present study confirm the importance of existential well-being and a modifiable variable (sufficiency of income) in the life satisfaction. Thus, it is necessary to provide strategies to promote spirituality and improve the income status for improving adolescents' life satisfaction.

Muslim American adolescents' explanations of changing religious practices: Cultural tools in cultural contexts

To examine the culturally embedded nature of religious practices, we conducted a mixed-methods study in which Muslim American adolescents described how and why their religious practices had changed in recent years (see Etengoff & Daiute, 2013, J. Adolesc. Res., 28, 690). Participants included 201 Muslim adolescents (ages 13-19) from predominantly immigrant families; all were contestants in a Muslim Inter-Scholastic Tournament regional competition. Participants completed surveys including an item regarding whether their religious practices had changed, and for those who answered affirmatively, open-ended questions about the change. Additional measures assessed ethnic identity and perceived discrimination. As hypothesized, the 60% of participants who reported a change in religious practices described this shift as a response to new contexts, people, and religious knowledge. Those who reported a change also reported higher levels of ethnic identity exploration and perceived discrimination. Overall, Muslim American adolescents' descriptions portrayed religious practices as developing through reciprocal interactions with culture. More generally, participants' descriptions point to the viability of a model in which religious practices change and in turn are changed by cultural contexts. Statement of contribution What is already known on this subject? Religious development is viewed as taking place in relational systems with reciprocity between individuals and surrounding contexts. Variations in contexts predict variations in religious development, but mechanisms of development are not well understood. Muslim Americans, including adolescents, show high levels of religious involvement and experience unique cultural and religious contexts. Muslim American emerging adults describe their religious practices as responsive to sociocultural contexts. What does the study add? This study focuses on Muslim American adolescents, a group that has received little research attention, especially in regard to religious development. Participants reported a wide array of changes in religious practices, and they described these changes as responses to social and cultural influences. Participants' descriptions of changing practices can be understood through a Vygotskian framework in which religious practices are cultural tools that both respond to and shape surrounding cultural contexts.

Fear of faith: A reflection on 'Family therapy and fundamentalism'

This short essay explores some of the assumptions enbedded within 'Family therapy and fundamentalism' from the perspective of a person of faith. It questions the usefulness of the term 'fundamentalist families' and highlights the systemic interaction between the secular and religious worlds.

[Nursing care at home and secularism]

The question of secularism, long-time confined to schools and the relationships between the Church and State, is today being raised in the field of public health. Nurses are directly affected and are integrating this dimension of secularism into their care practices. A private practice nurse describes the effect these changes are having on her practice in patients' homes.

[The impact of religious coping on adaptation strategy among the sick]

The influence of religious practice on sick people's adaptation processes has been demonstrated in many studies. It is important for the clinical reasoning implemented by caregivers to integrate this aspect in a context defined by the principle of "laïcité" as understood in France.