Spiritually oriented disaster psychology.

Abstract

According to Ronan and Johnston (2005) the number of people who will experience a disaster will double by 2050 from one billion people to two billion people. Since 1985 there has been an almost 400% increase in global natural disasters (Center for Research on the Epidemiology of Disasters, 2007). Researchers managing the global terrorism database report a similar increase in terrorist events over the last decade, with almost 5,000 events annually. Some of the worst disasters, such as Hurricane Katrina, Haiti Earthquake, Japan Tsunami, and Philippines Typhoon occurred in the past decade alone. Disasters are becoming more complex, with primary disasters (e.g., earthquake) often triggering secondary disasters (e.g., nuclear meltdown). Research shows that disasters often leave a significant psychological and spiritual “footprint” on affected communities. Thus, the purpose of this article is to introduce readers to empirical research on the psychology of religion/spirituality and disasters as well as to introduce a framework for spiritually oriented disaster psychology.

Phenotypic Dimensions of Spirituality: Implications for Mental Health in China, India, and the United States

“…Aspects of spirituality, including dimensions found in the present study, have already been integrated and applied in a broad range of empirically-validated treatments for depressive and anxiety disorders (Sperry and Shafranske, 2005; Aten et al, 2014). For instance, contemplative practice and awareness of interconnectedness is fostered in mindfulness-based cognitive therapy (Segal et al, 2012), and along with love, in spiritual awareness psychotherapy (Miller, 2007).…”

Sense of place attitudes and quality of life outcomes among African residents in a multicultural Australian society

“…A place may have a significant effect on people because of factors other than those listed above, and the reverse of SOP could trigger emotional distress in those who are dissatisfied with a place or have lost their attachment (Fullilove, 1996). This kind of negative place experience has been studied in disaster psychology (Brown & Perkins, 1992;Cox, & Perry, 2011;Aten, O'Grady, Milstein, Boan, & Schruba, 2014), where the disruption of people's SOP, and forced dislocation, demonstrate how fundamental geographic settings are to the human experience and in forging meaning in everyday life. Brown and Perkins (1992) note that the loss of SOP through disasters, burglaries, or voluntary relocations can create a stressful period of disruption "followed by a post-disruption phase of coping with lost attachments and creative new ones" (p. 279).…”

Healing after traumatic events: Aligning interventions with cultural background and religious and spiritual beliefs

“…Although not generally studied in conjunction with child and adolescent interventions, R/S coping strategies have proven effective in helping individuals make sense of loss and trauma as well as helping individuals improve their life satisfaction (Ano & Vasconcelles, 2005; Aten et al, 2014; Bryant‐Davis et al, 2012; Walker & Hathaway, 2013). In the professional literature specific to children's counseling needs, R/S needs have been considered when assisting children with a history of sexual abuse (Walker, Reese, Hughes, & Troskie, 2010); encouraging victims to offer forgiveness to those who have inflicted harm (Diblasio, Worthington, & Jennings, 2013); and supporting healing in children exposed to traumatic events (Bryant‐Davis et al, 2012).…”

“…If not counteracted, these two tendencies become strongly associated with ongoing depression, complicated grief, and posttraumatic stress disorder (Aten et al, 2019;Haine, Ayers, Sandler, & Wolchik, 2008). Additionally, R/S beliefs influence how individuals perceive, define, and respond to traumatic life events (Aten et al, 2019;Aten, O'Grady, Milstein, Boan, & Schruba, 2014;Bryant-Davis & Wong, 2013). For many individuals, R/S beliefs are a core component of their identity, influencing their personal worldview, their values, and their behavior (Jafari, 2016).…”