Religious Coping Methods among Cancer Patients in Three Islamic Countries: A Comparative Perspective

Ahmadi, Fereshteh; Rabbani, Mohammad

doi:10.11114/ijsss.v7i5.4417

Cited by 6 publications

(5 citation statements)

References 20 publications

(23 reference statements)

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“…In some countries where religion is a part of life, such as Iran, Turkey, and Malaysia, where people’s ways of thinking are not rooted in secularism, the sharp contrast between religiosity and spirituality does not exist and spiritual coping methods are often regarded by people as religious coping methods ( Ahmadi & Rabbani, 2019 ; Ahmadi et al., 2018 ). As a result, as Ahmadi (2018) has emphasized, the orienting system, as a material, biological, psychological, social, and spiritual frame of reference that guides and grounds individuals facing a crisis, represents how a culture puts its stamp on the individual’s life and therefore how the individual copes with stress when facing overwhelming circumstances.…”

Section: Discussionmentioning

confidence: 99%

Meaning-Making Coping With COVID-19 in Academic Settings: The Case of Sweden

Ahmadi

Çetrez

Akhavan

et al. 2021

Illness, Crisis & Loss

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In this study, we map and describe the coping methods used by members of the university community in Sweden to deal with the first wave of the coronavirus pandemic. This study, which used simple random sampling, was quantitative. It employed a modified version of the RCOPE instrument as well as items from earlier studies of meaning-making coping in Sweden. Among participants ( n = 277, 64% women), the most frequently used coping method was nature as a resource in dealing with stress and sadness, followed by listening to the sounds of surrounding nature and thinking of life as part of a greater whole; these coping methods were the most common in all subgroups studied. We used a cultural perspective to better understand the application of certain meaning-making coping methods.

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Section: Discussionmentioning

confidence: 99%

Meaning-Making Coping With COVID-19 in Academic Settings: The Case of Sweden

Ahmadi

Çetrez

Akhavan

et al. 2021

Illness, Crisis & Loss

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“…In this Swedish pilot study among beavered parents, the focus was on looking at meaning-making coping from a cultural/contextual perspective. The study is theoretically based on the results of 20 years of research on meaning-making coping with crises conducted by a research team in 10 countries [12][13][14][15][16][17][18][19][20][21][22][23][24].…”

Section: Introductionmentioning

confidence: 99%

Meaning-Making Coping Methods among Bereaved Parents: A Pilot Survey Study in Sweden

Ahmadi

Zandi

2021

Behavioral Sciences

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The death of a child may result in traumatizing forms of grief, and meaning-making coping with loss seems to be important in prevention of intense psychosocial problems among bereaved parents. The aim of this quantitative pilot study was to discover the divergent meaning-making coping methods used by bereaved parents in Sweden. In doing so, 162 respondents were selected using a convenience sampling method, and they responded to the modified version of RCOPE. The study revealed that the strategies talking to others about their feelings, pondering the meaning of life alone, and being in nature for greater emotional affiliation, i.e., what we call secular existential coping methods, have been the most used meaning-making coping methods among Swedish mourning parents. While explaining the results, we considered the respondents’ cultural background and speculated about the potential influence of cultural teachings and elements in the selection of ways of coping with bereavement. Further, we compared the results obtained with those of the two other Swedish studies conducted among people coping with cancer and COVID-19 to further discuss the impact of culture on coping with illness, loss, grief, and crisis. The study supports the idea that culture plays an essential role in the choice of coping methods.

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“…Along the same lines, in such countries believing that your life is part of a great whole is a coping method used by people who are spiritual, but not religious. However, as it seems in countries like Iran, Turkey and Malaysia, where secularism is not rooted in people’s ways of thinking ( Ahmadi and Ahmadi, 2018 ; Ahmadi et al, 2018 ; Ahmadi and Rabbani, 2019 ; Cetrez et al, 2020 ), that sharp contrast between religiosity and spirituality hardly exists, and spiritual coping methods are often used by people as religious coping methods. Concerning Iran, besides the strong position of Islamic mysticism, Sufism may serve as an obstacle to the development of non-religious spirituality in this country.…”

Section: Discussionmentioning

confidence: 99%

How has the University Community Been Coping During the COVID-19 Pandemic? An Iranian Survey

et al. 2022

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Objectives: The present study, one of the first to look at COVID-19 and coping in Iran, aimed at mapping, describing and understanding the coping methods academics employ as protective resources to deal with the psychological challenges and social isolation during the COVID-19 pandemic. We specifically aimed at identifying the meaning-making coping methods used and understanding the influence of culture. The guiding research question has been: Are there differences in meaning-making coping methods by gender, age group, work/student status, and place of residence?Design: The study, which used convenience sampling, was a quantitative inquiry. It employed a modified version of the RCOPE scale among faculty/staff members and students in Iran (n = 196, 75% women).Results: The most frequently used coping method among all subgroups of the study sample was thinking that life is part of a greater whole, followed by praying to Allah/God. The least used coping methods were the negative religious ones. Gender differences were found for being alone and contemplating, stronger for men. Thinking that life is part of a greater whole was found mainly among on-campus students. Praying to Allah/God was most common among the youngest staff and students, as well as among women. Two segments of respondents were discovered—the Theists and Non-theists—where the former used more religious coping methods, were more likely to be women, older staff and students, on-campus students, married, have children, and lived in capital.Conclusions: Our conclusion is that the RCOPE methods, which include religious and spiritual meaning-making methods, are of great importance to the studied Iranian informants. However, they use some secular existential meaning-making coping strategies too. This is explained by the role of religion in the larger orientation system and frame of reference in parallel with a secular worldview. Further, a sharp distinction between religious and secular worldviews was not found, which is explained by the fact that secular norms are hardly internalized in ways of thinking in Iran.

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Religious Coping Methods among Cancer Patients in Three Islamic Countries: A Comparative Perspective

Cited by 6 publications

References 20 publications

Meaning-Making Coping With COVID-19 in Academic Settings: The Case of Sweden

Meaning-Making Coping With COVID-19 in Academic Settings: The Case of Sweden

Meaning-Making Coping Methods among Bereaved Parents: A Pilot Survey Study in Sweden

How has the University Community Been Coping During the COVID-19 Pandemic? An Iranian Survey

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