Forgiveness, revenge, and adherence to Islam as moderators for psychological wellbeing and depression among survivors of the 1990 Iraqi invasion of Kuwait

Scull, Nicholas C.

doi:10.3998/jmmh.10381607.0009.103

Cited by 14 publications

(8 citation statements)

References 39 publications

(56 reference statements)

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“…Internal consistency of the EFI has been reported to range from 0.90 to 0.98 (Enright & Fitzgibbons, ). With respect to concurrent validity, the EFI has been found to correlate positively with other measures of forgiveness such as the Heartland Forgiveness Scale (Thompson & Snyder, ) and the Transgression‐Related Interpersonal Motivations Inventory‐18 (Scull, ). There is also support for the EFI's divergent validity (Enright et al., ).…”

Section: Methodsmentioning

confidence: 99%

Vulnerable Emotional Expression In Emotion Focused Couples Therapy: Relating Interactional Processes To Outcome

McKinnon

Greenberg

2017

J Marital Family Therapy

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This study examined whether interactions characterized by high expression of emotional vulnerability in one partner followed by a highly supportive response style by the other partner predicted greater improvement on domains of forgiveness, unfinished business, trust, and relationship satisfaction in a sample of 32 couples presenting for Emotion Focused Couples Therapy with unresolved emotional injuries. For each outcome measure, two separate hierarchical regression models were tested (injured partner vulnerability and offending partner supportiveness; offending partner vulnerability and injured partner supportiveness). Both models significantly predicted improvement on the majority of outcome measures. Practice suggestions for working with emotionally injured couples are provided in light of the findings.

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Section: Methodsmentioning

confidence: 99%

Vulnerable Emotional Expression In Emotion Focused Couples Therapy: Relating Interactional Processes To Outcome

McKinnon

Greenberg

2017

J Marital Family Therapy

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“…Research on Arab and non-Arab Muslim religious coping demonstrates that religiosity does have salutary effects in buffering the effect of stress on psychological outcomes in both Muslim majority and minority contexts. For example, in a study on 220 Muslim Kuwaiti civilians who experienced the 1990 Iraqi invasion of Kuwait and subsequent seven-month occupation, Scull (2015) found that stronger beliefs in Islamic forgiveness and Islamic attitudes were correlated with less desire for revenge, more desire for forgiveness, and better psychological well-being. Likewise, in the migratory context, Adam and Ward (2016) found that for New Zealand Muslims (N = 167), religious practices buffer the effect of acculturative stress on life satisfaction (but not psychological) outcomes.…”

Section: Literature Reviewmentioning

confidence: 99%

Does Religion Buffer the Effects of Discrimination on Distress for Religious Minorities? The Case of Arab Americans

Shah

2018

Society and Mental Health

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Religiosity is well documented as a coping resource that protects against the effects of discrimination on distress, but little is known about the utility of religious minorities’ religiosity. This study investigates if religious resources buffer the effect of discrimination on distress for Arab Americans and if that relationship differs based on religious minority status. Following the contours of the stress process model, I leverage data from the 2003 Detroit Arab American Survey (DAAS; N = 977) to test the relationship between distress, discrimination, and three measures of religiosity: frequency of religious service attendance, God salience, and salient religious practices. The results indicate that for the overall sample, only salient religious practices buffered discrimination. However, when religious affiliation was taken into account, the results indicate that both God salience and salient religious practices significantly buffer discrimination for Muslim respondents only. I conclude with theoretical contributions, study limitations, and future research avenues.

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“…A desire for revenge or vengeance is a common response to redress or remediate a wrong of injustice inflicted on another, and some scholars (e.g., Landes, ; Nisbett & Cohen, ; Victoroff, ) have argued that revenge against an oppressor is an ancient tradition in the Middle East. Indeed, a study of 220 people who were affected by the 1990 Iraqi invasion of Kuwait found that Kuwaitis had relatively low levels of forgiveness and a high desire for revenge against those Iraqis they perceived as the primary transgressor (Scull, ). When people feel transgressed, people may feel justified in seeking vengeance, especially the desire to avenge not oneself but others.…”

Section: Risk Factors For Violent Radicalizationmentioning

confidence: 99%

Why People Join Terrorist Groups in Kuwait: A Qualitative Examination

Scull¹,

Alkhadher

Alawadi

2019

Political Psychology

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Qualitative interviews were conducted with nine members of the Islamic State of Iraq and Syria (ISIS) and Al‐Qaeda currently incarcerated in Kuwait's Central Prison. The semistructured interviews attempted to understand psychosocial factors in Kuwait that contributed to their decision to join extremist organizations. Interviews were analyzed using Interpretive Phenomenological Analysis (IPA) and the emergent themes identified the following core themes explaining their involvement: (1) religious identity development; (2) personal connections; (3) propaganda; (4) defense of Islam; and (5) social marginalization. Participants described a process whereby their religion became a central part of their personal identity. As their religious identity developed, they became involved in Islamic organizations where they met people involved with ISIS or Al‐Qaeda. These social connections exposed them to jihadi propaganda which, in addition to increased military conflict in the Middle East, crystallized their beliefs that Islam is under attack, and they were religiously obligated to defend it. The results also identified societal factors that increased the probability of engaging in terrorism including relatively low levels of education, coming from low socioeconomic groups in Kuwait, and feeling socially marginalized by broader Kuwaiti society.

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Forgiveness, revenge, and adherence to Islam as moderators for psychological wellbeing and depression among survivors of the 1990 Iraqi invasion of Kuwait

Cited by 14 publications

References 39 publications

Vulnerable Emotional Expression In Emotion Focused Couples Therapy: Relating Interactional Processes To Outcome

Vulnerable Emotional Expression In Emotion Focused Couples Therapy: Relating Interactional Processes To Outcome

Does Religion Buffer the Effects of Discrimination on Distress for Religious Minorities? The Case of Arab Americans

Why People Join Terrorist Groups in Kuwait: A Qualitative Examination

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