Religious Coping Activities Scale

Pargäment, Kenneth I.; Ensing, David S.; Falgout, Kathryn; Olsen, H; Reilly, Barbara; Haitsma, Kimberly Van; Warren, Richard

doi:10.1037/t04612-000

Cited by 3 publications

(4 citation statements)

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“…Die dame met 'n swakker PSW kan sodoende substitute kry vir byvoorbeeld 'n swak selfgeaktualiseerdheid. Religie word beskou as 'n hanterings-meganisme en speel 'n al hoe groter rol met die toename in ouderdom (Pagament et al, 1995). Hiermee saam kan dames met 'n swak selfwaarde ongesonde leefstylpraktyke volg soos byvoorbeeld sigaretrook, onaktiwiteit ens.…”

Section: Resultateunclassified

Fisieke aktiwiteit se verband met leefstyl en geestelike welstand by Suid-Afrikaanse dames

Wilders¹,

Strydom²

2004

SA J. Res. Sp.

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The physical activity profile and to a certain extent also the spiritual well-being of men is well documented in research. The same could however not be said about women. This study therefore aimed to research some part of the South African women population between the age of 30-65 years of age. The respondents comprised of 388 (43.0±9.6 years) Caucasian women, who were randomly selected, in an urbanised community. Data regarding demographic information, physical activity participation and spiritual well-being (SWB) were collected from the respondents. The respondents were selected in two age groups (30-49 and 50-65 years) representing predominantly the pre-and post-menopausal life stages of women. The relationship of the spiritual well-being and physical activity was evaluated by means of a one-way and two-way analysis of variance. From the descriptive data it is clear that the majority (49%) of the respondents were physical inactive. Furthermore the younger group (30-49 year) tend to be more physically active than the older group (50-65 year). The post-menopausal women tend to follow a healthier lifestyle than the pre-menopausal women do. Spiritual well-being showed a significant (p≤0.05) relationship with physical activity. Significant (p≤0.05) difference existed between the physical activity index (FAI) of pre-and post-menopausal women, as far as lifestyle (LSBB & LSW) and existential well-being (EW) is concern. A highly practical significant (ES ≥0.8) difference existed between high active-and inactive pre-and post-menopausal women in terms of their lifestyle indexes (LSBB & LSW). Physical activity contributes significantly to the existential well-being (EW) (p≤0.01) and spiritual well-being (SWB) (p≤0.001) of women.

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Section: Resultateunclassified

Fisieke aktiwiteit se verband met leefstyl en geestelike welstand by Suid-Afrikaanse dames

Wilders¹,

Strydom²

2004

SA J. Res. Sp.

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“…(Pargament & Brant, 1998, p. 116) Pargament et al (1990) strengthened this view with research which compared the predictive power of religious coping measures with the predictive power of religious orientation. The religious coping measures proved to be better predictors of the religious outcome of a harsh life event, the coping efficacy surrounding the event and the mental health of the participant.…”

Section: Themesmentioning

confidence: 99%

Religiosity, coping, and suicidality within the religious Zionist community of Israela thematic qualitative analysis

Band

Dein²,

Loewenthal

2011

Mental Health, Religion & Culture

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The relationship between religion and mental health has been the subject of extensive research, particularly in recent years. The issues of coping and suicidality have also been widely studied. Significantly, however, how religious people cope with harsh life situations is an area which has been overlooked. The present study based on 18 semi-structured interviews, analyses have members of the Religious Zionist community in Israel cope with harsh life situations. Although the study confirms the conclusions of previous research -in general religion creates a buffer to suicide -the results showed a relatively low impact of religiosity on coping: in general these religious interviewees found it difficult to access their religiosity during harsh life situations. The paper suggests a range of explanations, for example the complexity of personal and collective identities which characterise this group, or -more significantly -the possibilty that religious coping is not actually absent but is only available in a second, later stage of coping.

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“…Attempts to provide a greater theoretical understanding of the role of religion has been provided by the theory of religious coping processes (Pargament, 1990(Pargament, , 1996(Pargament, , 1997Pargament, et al, 1992;Pargament & Park, 1995). Within religious coping theory, religion is, in part, acting as a coping strategy.…”

mentioning

confidence: 99%

“…Pargament and his colleagues have developed a number of measures of religious coping, ranging from those that concentrate on problem areas of religious coping (Pargament et al, 1998a), to identification of a number of dimensions of specific coping processes (Pargament, 1996;Pargament et al, 1992). However, Pargament, Smith, Koenig, and Perez (1998b) suggest a two-factor model of religious coping in response to stressful life events; positive and negative religious coping.…”

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confidence: 99%