The coronavirus (COVID-19) pandemic is currently a global health threat attributed to negatively affecting the mental health and well-being of people globally. The purpose of the present study is to examine the mediating role of optimism-pessimism and psychological inflexibility in the relationship of coronavirus stress with psychological problems among Turkish adults. The sample of the study included 451 adults (55% women). Participants mainly consisted of young adults with a mean age of 23.30 years, ranging from 18 to 65 years (SD = 6.97). A mediation model indicated that coronavirus stress had a significant predictive effect on optimism-pessimism, psychological inflexibility, and psychological problems. Further, optimism-pessimism and psychological inflexibility mediated the effect of coronavirus stress on psychological problems in adults. Lastly, optimism-pessimism predicted the psychological problems of adults through psychological inflexibility. These results elucidate our understanding of the role of mediators in coronavirus stress and psychological health problems. The findings are useful in terms of providing evidence for tailoring interventions and implementing preventative approaches to mitigate the psychopathological consequences of COVID-19. Based on the present findings, the potential utility of acceptance and commitment therapy is discussed within the context of COVID-19.

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We aimed to examine the biopsychosocial spiritual strengths and concerns of college affiliated Muslims living in the southeast U.S. through an online photovoice study to enhance their biopsychosocial spiritual wellbeing. Muslims in the U.S., including those living in the southeast, face many issues (physical attacks, discrimination); yet, they are underserved and understudied.To conduct this study in a culturally and contextually appropriate way, we tailored photovoice to collect data online, modified interpretative phenomenological analysis to analyze data, and utilized ecological systems theory and ally theory as our theoretical framework. A total of 131 Muslims participated, of which 118 (80 men and 38 women) completed the participation. The results revealed eight distinct strength and nine concern clusters. The two most reported strengths were having a supportive community (n = 57) and prayer in Islam (n = 43). The two most reported concerns were lack of prayer facilities (n = 54) and lack of support (n = 32). Following the analysis, a photovoice exhibit and a community dinner were held, where the results were shared with the participants, allies (organizations, departments, chaplain, university), and key people such as administrators, the Muslim community, and others interested. The most important issues were addressed through advocacy, and the connection between Muslims and allies seemed to increase. This study has practical implications. Mental and public health professionals as providers, researchers, and educators must focus on the primary clusters to address Muslims' biopsychosocial spiritual issues and wellbeing. The professionals can utilize the online photovoice to understand and serve other people contextually in more effective ways especially in the face of disasters (e.g., conflicts, wars, epidemics, pandemics, hurricanes) when it is much more convenient to participate online.

Muslims across the word underutilize mental health services for addressing their wellbeing and biopsychosocial, spiritual, and contextual issues. By 2030, the global Muslim population is expected to reach 2.2 billion people. This indicates that Muslim mental health is gaining importance and would require contextually (i.e., spiritually, culturally, empirically) more effective services. Practitioners used Acceptance and Commitment Therapy (ACT) and Ecological Systems Theory (EST) to promote wellbeing and address psychopathology for diverse groups. However, rigorous and comprehensive literature from 1986 to 2019 did not produce research addressing how ACT could be consumed to serve Muslims. Researchers in Muslim mental health have suggested benefitting from EST yet only few have mentioned using ACT. ACT is one of the most effective therapies based on randomized control trials to enhance wellbeing and address psychopathology. The main purposes of this paper are to (a) explain how ACT is one of the most appropriate counseling approaches to be utilized with Muslims because ACT and Islam have many commonalities and (b) propose ACT with EST perspective to enable a much more contextual perspective of ACT so that mental health professionals could promote wellbeing and address psychopathology at all ecological levels for all, starting with Muslims. With the arrival of third and fourth wave of counseling approaches, the use of positive psychology in research and practice has increased dramatically. ACT, Islam, and EST also highly stress a positive approach perspective thus considering of ACT and EST together might promise more effective research and practice in positive and abnormal psychology.

There are three main research goals in this study including (a) understanding the most important facilitators (support, strength) and complicators (barrier, concern, issues, problems) for online or distance education during COVID-19 from the unique perspective of college students, academicians, and teachers through Online Photovoice (OPV); (b) advocating with the volunteer participants and partners as allies to share the results with the key people and institutions through online avenues to enhance facilitators and address complicators; and finally, (c) investigating participants’ attribution of facilitators and complicators based on Ecological Systems Theory (EST) levels. The researchers utilized the adapted Turkish version of OPV to collect and used Online Interpretative Phenomenological Analysis (OIPA) to analyze the data. Community-Based Participatory Research (CBPR) grounded in EST constructed the theoretical framework for the research. In total, 115 participants completed and consented for the study. Sixteen main facilitator-related themes emerged, and the five most expressed were having technology (n = 31, 35%), internet (n = 28, 32%), communication (n =18, 20%), emotions (n = 17, 19%), and economic resources (n = 16, %18). Thirteen main complicators-related themes emerged, and the five most reported barriers were lacks of technological resources (n = 41, 47%), internet (n = 40, 46%), appropriate learning environments, learning opportunities (n = 32, 36%) appropriate resources for online or distance education (n = 18, 20%), and interaction (n = 14, 16%). Participants attributed the facilitator and complicators to EST levels respectively as follows: individual/intrapsychic factors (84%; 69%), microsystem (45%; 59%), exosystem (36%; 43%), and macrosystem (34%; 44%). The researchers provided practical recommendations. The researchers obtained an institutional review board approval for this study.

Muslims in the United States experience many psychosocial issues and underutilize mental health services. This study sought to systematically identify the common issues and strengths of the Muslims affiliated with a college in the Southeast region of the United States and address them accordingly. A survey comprising 33 items and 2 open‐ended questions regarding common issues and strengths was constructed. A total of 116 participants completed the survey. The overall rating for items was quite high, whereas the satisfaction rating was very low. The most important item was, “You have prayer places/rugs, ablution stations, and water in restrooms,” with an importance rating of 94.52% and a satisfaction rating of 20.50%. Four items regarding mental health were rated as the least important, and participants reported lack of knowledge regarding mental health services. This is the first study that includes a list of common concerns and strengths of the Muslim communities affiliated with colleges in the United States.

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