Meaning-Making Coping Among Cancer Patients in Sweden and South Korea: A Comparative Perspective

Ahmadi, Fereshteh; Park, Jisung; Kim, Kyung Mee; Ahmadi, Nader

doi:10.1007/s10943-017-0383-3

Cited by 24 publications

(45 citation statements)

References 27 publications

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“…As a consequence it is very difficult for the church in Scandinavia to get involved in issues which are ascribed to other institutions … It is therefore not unexpected that Scandinavians are least of all of the opinion that churches provide adequate answers to moral questions, problems of family life, spiritual needs and social problems. (Halman, 1994, p. 65)The difficulty in finding informants for the present study who attended church, prayed, or read the Bible for religious comfort in a time of crisis was therefore not unexpected and was in accord with findings from previous studies (Jänterä-Jareberg, 2010; Pettersson, 2008), including the qualitative study discussed here (Ahmadi, 2006). For instance, according to a nationwide study among Swedes, only 16% of respondents prayed weekly, and only 9% attended church at least once a month (Hamberg, 1998, p. 181).…”

Section: Discussionsupporting

confidence: 85%

“…In a qualitative study of 51 cancer patients in Sweden, where most people do not consider themselves religious, 1 the use of religious and spiritually oriented coping strategies was investigated in a primarily secular context (Ahmadi, 2006). …”

Section: Introductionmentioning

confidence: 99%

“…The present study employs the definition of religion and spirituality suggested by Ahmadi (2006), who, in turn, made use of Jenkins and Pargament’s (1995, p. 52) definition. According to Ahmadi (2006), religiousness is,

A search for significance that unfolds within a traditional sacred context.

…”

Section: Introductionmentioning

confidence: 99%

“…52–53) definition was suggested. Ahmadi (2006) defined spirituality as,A search for connectedness with a sacred source that is related or not related to God or any religious holy sources. Spirituality involves efforts to consider metaphysical or transcendent aspects of everyday life as they relate to forces, transcendent and otherwise.…”

Section: Introductionmentioning

confidence: 99%

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The Use of Religious Coping Methods in a Secular Society

Ahmadi

2015

Illness, Crisis & Loss

Self Cite

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In the present article, based on results from a survey study in Sweden among 2,355 cancer patients, the role of religion in coping is discussed. The survey study, in turn, was based on earlier findings from a qualitative study of cancer patients in Sweden. The purpose of the present survey study was to determine to what extent results obtained in the qualitative study can be applied to a wider population of cancer patients in Sweden. The present study shows that use of religious coping methods is infrequent among cancer patients in Sweden. Besides the two methods that are ranked in 12th and 13th place, that is, in the middle (Listening to religious music and Praying to God to make things better), the other religious coping methods receive the lowest rankings, showing how nonsignificant such methods are in coping with cancer in Sweden. However, the question of who turns to God and who is self-reliant in a critical situation is too complicated to be resolved solely in terms of the strength of individuals’ religious commitments. In addition to background and situational factors, the culture in which the individual was socialized is an important factor. Regarding the influence of background variables, the present results show that gender, age, and area of upbringing played an important role in almost all of the religious coping methods our respondents used. In general, people in the oldest age-group, women, and people raised in places with 20,000 or fewer residents had a higher average use of religious coping methods than did younger people, men, and those raised in larger towns.

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Section: Discussionsupporting

confidence: 85%

Section: Introductionmentioning

confidence: 99%

A search for significance that unfolds within a traditional sacred context.

…”

Section: Introductionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

See 2 more Smart Citations

The Use of Religious Coping Methods in a Secular Society

Ahmadi

2015

Illness, Crisis & Loss

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“…In addition to the function of helping patients to create meaning, R/S has been related to numerous outcomes in adjustments to the cancer experience. In a recent meta‐analytic series encompassing 1341 effects drawn from more than 44,000 patients, R/S demonstrated primarily positive associations with multiple dimensions of HRQOL .…”

Section: Introductionmentioning

confidence: 99%

Trajectories of spiritual well‐being in long‐term survivors of cancer: A report from the American Cancer Society's Studies of Cancer Survivors–I

Canada

Murphy

Stein

et al. 2019

Cancer

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Background Existing research indicates that religion, spirituality, or both are important to the quality of life of patients with cancer. The current study is the first to characterize trajectories of spiritual well‐being (SWB) over time and to identify their predictors in a large, diverse sample of long‐term cancer survivors. Methods The participants were 2365 cancer survivors representing 10 cancer diagnoses from the American Cancer Society's Studies of Cancer Survivors–I, and they were assessed at 3 time points: 1, 2, and 9 years after their diagnosis. SWB was assessed with the 3 subscales of the Functional Assessment of Chronic Illness Therapy–Spiritual Well‐Being (FACIT‐Sp; ie, Meaning, Peace, and Faith). Predictors included demographic, medical, and psychosocial variables. Latent growth mixture modeling was used to identify trajectories and test their predictors. Results Four distinct trajectories of SWB were identified for each of the FACIT‐Sp subscales: stable‐high (45%‐61% of the sample, depending on the subscale), stable‐moderate (23%‐33%), stable‐low (7%‐16%), and declining (6%‐10%). Significant predictors of these trajectories included age, sex, race, education, comorbidities, symptom burden, social support, and optimism, but not always in the hypothesized direction. For some of the subscale trajectories, a recurrence of cancer, multiple cancers, or metastatic cancer was associated with lower SWB. Conclusions This is the first study to establish the existence and predictors of heterogeneous trajectories of SWB in long‐term survivors of cancer. Because SWB is an important component of quality of life, the current results indicate characteristics of persons who could be at greater risk for a decline or consistently low scores in SWB and may warrant clinical attention.

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Cultural Context of Family Religiosity/Spirituality among Korean-American Elderly Families

Kim

Kim‐Godwin

2019

J Cross Cult Gerontol

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Meaning-Making Coping Among Cancer Patients in Sweden and South Korea: A Comparative Perspective

Cited by 24 publications

References 27 publications

The Use of Religious Coping Methods in a Secular Society

The Use of Religious Coping Methods in a Secular Society

Trajectories of spiritual well‐being in long‐term survivors of cancer: A report from the American Cancer Society's Studies of Cancer Survivors–I

Cultural Context of Family Religiosity/Spirituality among Korean-American Elderly Families

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