Search

Introduction: The extensive disruptions of the COVID-19 pandemic have led to heightened concerns about mental health sequelae. There has been significant interest in identifying factors associated with psychosocial vulnerability or resilience. Aims: This study examined associations of trait gratitude with mental health difficulties among community residents in a southern state of the US. Methods: In this cross-sectional online investigation, 543 adults were assessed during an earlier phase of the pandemic, characterized by the reopening of facilities but mounting infection rates. Participants were evaluated using a validated measure of trait gratitude and clinically relevant screening assess-ments of depression, anxiety, and trauma symptoms. Results: After adjusting for a range of pandemic-associated burdens and sociodemographic factors, multivariable analyses indicated that gratitude was significantly related to diminished levels of depres-sion, anxiety, and trauma. These effects remained significant after additional adjustment for other psychosocial resources (religiousness and perceived support). Conclusions: Findings provide novel information regarding relationships between gratitude and reduced mental health difficulties among community residents during a stressful period early in the pandemic. Results set the stage for longitudinal research. A disposition to identify and appreciate beneficial experiences might contribute to more favorable adaptation to communal crises, and warrants further investigation.

Abstract Introduction Yoga has been shown to reduce pain and improve function in populations with chronic low back pain (cLBP), yet the underlying molecular mechanisms remain elusive. This study examined the feasibility and acceptability of a yoga research protocol, including recruitment, retention, and data collection, and investigated the preliminary effects of yoga on psychological and neurophysiological functions, including gene expression and DNA methylation profiles, in participants with cLBP. Methods A one-arm trial was conducted with 11 participants with cLBP who enrolled in a 12-week yoga intervention. Data on subjective pain characteristics, quantitative sensory testing, and blood for analysis of differentially expressed genes and CpG methylation was collected prior to the start of the intervention and at study completion. Results Based on pre-determined feasibility and acceptability criteria, the yoga intervention was found to be feasible and highly acceptable to participants. There was a reduction in pain severity, interference, and mechanical pain sensitivity post-yoga and an increase in emotion regulation and self-efficacy. No adverse reactions were reported. Differential expression analysis demonstrated that the yoga intervention induced increased expression of antisense genes, some of which serve as antisense to known pain genes. In addition, there were 33 differentially hypomethylated positions after yoga (log2 fold change ≥ 1), with enrichment of genes involved in NIK/NF-kB signaling, a major pathway that modulates immune function and inflammation. Discussion/conclusions The study supports the feasibility and acceptability of the proposed protocol to test a specific mechanism of action for yoga in individuals with cLBP. These results also support the notion that yoga may operate through our identified psychological and neurophysiologic pathways to influence reduced pain severity and interference.

The COVID-19 pandemic emerged suddenly in early 2020, posing a serious health threat and creating tremendous stress and distress across the world. Religion has been shown to play important and varied roles in previous disasters and health crises, but its roles in the pandemic have yet to be outlined. We aimed to summarize the research conducted on religion and COVID-19 in the first year of the pandemic with a systematic review of studies that specifically involved individual-level religiousness and COVID-19. Searches were conducted in PubMed, Scopus, CINAHL, and PsycINFO covering a one-year period from the first published mention of the novel coronavirus (Jan. 5, 2020) through January 4, 2021. We included articles about COVID-19 that were peer-reviewed and empirical, measured and reported results on religion on an individual level, and were available in English. Our search produced 137 empirical articles that met the inclusion criteria. In the course of sorting studies by their primary focus, eight categories of empirical findings emerged: general distress and wellbeing (53 articles), COVID-19-specific stress (24 articles), beliefs in science, conspiracies, and misinformation (15 articles), COVID-19 public health behaviors (12 articles), perceived risk of COVID-19 (10 articles), perceived growth or positive changes taking place during the pandemic (nine articles), health behaviors (three articles), and consumer behavior (three articles). Findings indicated that religiousness was associated with both unique benefits and challenges and played a significant role in the pandemic. Religiousness was associated with a broad range of outcomes across geographical regions and populations during the first year of COVID-19. It was a commonly reported coping mechanism with varying levels of favorable associations with mental health and COVID-19-related behaviors.

Current measures of religious coping are generally etic in nature, measuring constructs across religions. Emic variables (i.e., those specific to particular religions) are often left out, which limits our ability to assess religious/spiritual coping during times of stress and adversity. Here we provide findings from three studies we conducted to develop and test an emic Christian meaning-making coping method: identifying with Christ in his suffering. We ground this construct in Christian theology, the psychology of religious/spiritual coping literature, and existing qualitative research. In the first study, we developed items and tested the items for clarity and generalizability to diverse Christian groups using expert review and cognitive interviewing with participants from five distinct Christian groups. In the second study, we conducted exploratory factor analysis using data from MTurk (N ​= ​335), which revealed a two-factor structure consistent with our theoretical formulation. In the third study, we established factor stability and construct validity using data from Prolific (N ​= ​355). Because we conceptualize identification with Christ in his suffering as a form of meaning-making coping, in this third study we also explored the relationship of the measure to well-being using incremental validity analyses. We found that identification with Christ in suffering predicted measures of well-being above and beyond the variance explained by etic religious coping measures. Collectively, these results highlight the value of emic religious measures of coping with suffering.

Background: Because the prevalence of mental health concerns is high and access or full responsiveness to pharmacological or psychotherapeutic treatment for many individuals is low, there has been increased interest in yoga as a potential therapy for many mental health concerns. Approach: We synthesize and critique current research on the efficacy of yoga relative to pharmacological approaches for anxiety disorders, mood disorders, posttraumatic stress disorder, obsessive-compulsive disorder, and eating disorders. Results: Yoga has been tested mostly as a complementary treatment to standard psychiatric and psychotherapeutic approaches. Findings from efficacy trials largely support the notion that yoga can help reduce symptoms of many psychiatric conditions, including anxiety, depression, and PTSD symptoms, above and beyond the effects achieved by standard pharmacological treatments alone; however, most evidence is of poor to moderate quality. Plausible transdiagnostic bottom-up and top-down mechanisms of yoga’s therapeutic effects have been advanced but remain untested. Conclusions: While results should be considered preliminary until more rigorous evidence is available, yoga appears to have the potential to provide many people suffering with psychiatric symptoms additional relief at relatively little cost. Yoga may be a viable complementary therapy to psychiatric and psychotherapeutic approaches for people with mental health challenges.

Purpose Internalized weight stigma (IWS) is common in the United States of America across body weight categories, and is implicated in the development of distress and unhealthy eating behaviors (e.g. overeating, disordered eating) that can foster poor cardiometabolic health. While emerging intervention research shows early promise in reducing IWS, long-term efficacy is unclear and novel strategies remain needed. This analysis examined whether participation in a mindful yoga intervention was associated with reduced IWS and increased intuitive eating, an adaptive eating behavior, and whether these changes correlated with each other or with changes in mindfulness and self-compassion. Methods Participants were stressed adults with low fruit and vegetable intake (N = 78, 64.1% White, M. Body Mass Index 25.59 ± 4.45) enrolled in a parent clinical trial of a 12-week mindful yoga intervention. Validated self-report measures of IWS, intuitive eating, mindfulness, and self-compassion were administered at pre-treatment, mid-treatment (8 weeks), post-treatment (12 weeks), and 4-month follow-up (24 weeks). Results Linear mixed modeling revealed significant improvements in IWS and intuitive eating across the four timepoints (p

In two national samples in the United States, we aimed to determine the extent to which GTG is distinct from both general gratitude and general religiousness, using statistical methods to determine (1) if GTG shows patterns of association with other variables distinct from general gratitude and religiousness, and (2) whether GTG predicts wellbeing above and beyond both general gratitude and religiousness. Online studies were conducted with 267 (Study 1) and 184 (Study 2) adults. Results across the two studies were consistent in demonstrating that GTG shows associations with relevant constructs that are distinct from both general religiousness and general gratitude. Further, GTG independently predicted aspects of psychological wellbeing, although findings were not consistent across all aspects. These findings indicate GTG is a unique construct warranting future research.

Objectives: Although robust associations between aspects of religiousness/spirituality (R/S) and physical health have been established, little systematic information is available about federal funding support for this area of research. To address this question, we conducted a comprehensive systematic review and analysis. Study Design: Systematic review. Methods: We used the information provided by the Federal RePORTER and searched from earliest date through the end of 2018. Abstracts were included if they were an empirical study and included both a religion/spirituality variable and a health variable. Results: Our search yielded 194 grants reflecting over USD 214 million in research expenditures, with the vast majority (85%) funded by the NIH. Most common were community-based observational studies with healthy populations (70%). Nearly three-quarters (73%) of studies specifying age focused on adults, but children and adolescents were also well represented in these projects. The proportion of studies focused on racial/ethnic minorities (47%) was disproportionate to their representation in the U.S. population, which could reflect either heightened efforts to address health disparities or a view that R/S is primarily or mostly relevant to minority groups. Less than half of funded studies (41%) considered religion a central focus and publications for R/S-focused studies were less common than for non-R/S-focused studies (M = 7.0 to M = 13.3, respectively, p = 0.06). Overall funding levels appear to be declining in more recent years, although this trend was not statistically significant (p = 0.52). Many abstracts did not provide adequate details for coding. Conclusions: Overall, the present review suggests that U.S. federal funding for research on R/S and health is substantial, but most of this has only peripherally considered R/S and has yielded modest return on investment. Promising future directions include a continued focus on racial and ethnic minority populations as well as in emerging areas such as religious gratitude and compassion along with well-designed intervention trials.

Research on the relationship between belief in God and mental health is scarce and often limited to comparing group differences in mental health across various self-reported religious identities (e.g., atheists, agnostics, believers). To advance this work, we focused on how the extent of belief in God related to three indices of psychological distress (depression, anxiety, and stress) in a sample of undergraduate students (N = 632) with a variety of religious identities. We used a model comparison approach to evaluate both linear and curvilinear relationships between belief in God and psychological distress and tested potential mediating pathways for linear relationships. The findings revealed that belief in God was negatively linearly related to depression; this relationship was fully mediated by meaning in life, feeling comforted by God, positive religious coping, positive reappraisal, and substance use coping. In contrast, belief in God was curvilinearly related to anxiety but unrelated to stress. These results suggest that both strength and certainty of the belief in God may be important in understanding religion’s relationship with psychological distress.

The present study tests predictions from the Tripartite Integration Model of Social Influences (TIMSI) concerning processes linking social interactions to social integration into science, technology, engineering, and mathematics (STEM) communities and careers. Students from historically overrepresented groups in STEM were followed from their senior year of high school through their senior year in college. Based on TIMSI, we hypothesized that interactions with social influence agents (operationalized as mentor network diversity, faculty mentor support, and research experiences) would promote both short- and long-term integration into STEM via social influence processes (operationalized as science self-efficacy, identity, and internalized community values). Moreover, we examined the previously untested hypothesis of reciprocal influences from early levels of social integration in STEM to future engagement with social influence agents. Results of a series of longitudinal structural equation model-based mediation analyses indicate that, in the short term, higher levels of faculty mentorship support and research engagement, and to a lesser degree more diverse mentor networks in college promote deeper integration into the STEM community through the development of science identity and science community values. Moreover, results indicate that, in the long term, earlier high levels of integration in STEM indirectly influences research engagement through the development of higher science identity. These results extend our understanding of the TIMSI framework and advance our understanding of the reciprocal nature of social influences that draw students into STEM careers.

Spirituality is receiving increased research attention in the context of physical health and wellbeing. In this paper, I use a specific theoretical framework — the meaning making model — to briefly review theory and empirical findings regarding the links between spirituality and health in the context of general health and illness. In particular, I discuss the links between meaning and health both generally and in the context of illness. Spirituality is then considered in detail as an exemplar of meaning. Studies are reviewed that illustrate the multiple ways that spirituality is related to physical health. I conclude with suggestions for future research.

Posttraumatic growth has garnered increasing interest as a potential positive consequence of traumatic events and illnesses. However, scientific investigations have yet to demonstrate the validity of self-reports of posttraumatic growth. The most common measure used to assess this construct is the Post Traumatic Growth Inventory (PTGI); however, the extent to which the PTGI (as well as other self-report measures of perceived posttraumatic growth; PPTG) assess actual positive change remains unknown. The present study aimed to examine the validity of PPTG measures. We assessed 83 adolescent and young adult (AYA) cancer survivors at two time points, one year apart. We measured the stability of PTGI from T1 to T2, correlated three measures of PPTG that used different methods (only positive, positive or negative, positive and negative change) with wellbeing measures, and compared PTGI scores with changes in psychosocial resources. PTGI scores were stable over time. More nuanced measures of PPTG appeared to capture more perceived change, although no measure of PPTG was favorably related to wellbeing. Finally, PTGI did not correlate with change in psychosocial resources, with the exception of spirituality. Overall, our results suggest that measures of PPTG do not capture actual positive changes experienced by AYA cancer survivors.

Alcohol and other drug (AOD) misuse is highly prevalent among young adults and creates myriad long-term problematic social, economic, and health consequences. Current treatments aimed at preventing or alleviating AOD misuse have demonstrated fairly inconsistent and weak effectiveness and, thus, are far from a complete solution. In this review, we describe the current state of AOD interventions for young adults and present an alternative emotion regulation framework for understanding AOD use/misuse. We then describe implications of this framework for interventions to promote healthier emotion regulation to successfully reduce AOD use/misuse. In particular, we assert that mind–body approaches, such as meditation, distress tolerance, and yoga, may promote emotion regulation skills that allow young adults to manage their stressful experiences and distressing emotions without AOD use. We review the available literature on mind–body interventions targeting AOD use/misuse in young adults and offer suggestions for future intervention development and research.

Copyright © 2020 Harris. This is an open-access article distributed under the terms of the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.

Background Chronic low back pain (cLBP) and chronic neck pain (cNP) are highly prevalent conditions and common reasons for disability among military personnel. Yoga and other mind-body interventions have been shown to safely decrease pain and disability in persons with cLBP and/or cNP but have not been adequately studied in active duty military personnel. The objective of this study was to examine the feasibility and acceptability of delivering 2 types of yoga (hatha and restorative) to a sample of active-duty military personnel with cLBP/cNP. Methods Military personnel with cLBP and/or cNP (n = 49; 59% men) were randomized to either hatha or restorative yoga interventions. Interventions consisted of in-person yoga 1-2x weekly for 12 weeks. Feasibility and acceptability were measured by rates of recruitment, intervention attendance, attrition, adverse events, and satisfaction ratings. Health outcomes including pain and disability were measured at baseline, 12 weeks, and 6 months. Means and effect sizes are presented. Results Recruitment was completed ahead of projections. Over 90% of participants agreed or strongly agreed that they enjoyed participation, liked the instructor, and would like to continue yoga. Retention rates were 86% and 80% at 12 week and 6 month assessments, respectively. Intervention attendance was adequate but lower than expected. There were small to moderate reductions in back-pain related disability, pain severity and pain interference, and improvements in quality of life, grip strength, and balance. In general, effects were larger for those who attended at least 50% of intervention classes. Participants with cNP tended to have smaller outcome improvements, but conclusions remain tentative given small sample sizes. Conclusions Results demonstrate feasibility for conducting a randomized controlled comparative effectiveness trial of yoga for cLBP and cNP among active duty military personnel. Acceptability was also established. Ongoing work will enhance the intervention for cNP and establish feasibility at another military facility in preparation for a fully-powered comparative effectiveness trial. ClinicalTrials #NCT03504085; registered April 20, 2018.

The present study tests predictions from the Tripartite Integration Model of Social Influences (TIMSI) concerning processes linking social interactions to social integration into science, technology, engineering, and mathematics (STEM) communities and careers. Students from historically overrepresented groups in STEM were followed from their senior year of high school through their senior year in college. Based on TIMSI, we hypothesized that interactions with social influence agents (operationalized as mentor network diversity, faculty mentor support, and research experiences) would promote both short- and long-term integration into STEM via social influence processes (operationalized as science self-efficacy, identity, and internalized community values). Moreover, we examined the previously untested hypothesis of reciprocal influences from early levels of social integration in STEM to future engagement with social influence agents. Results of a series of longitudinal structural equation model-based mediation analyses indicate that, in the short term, higher levels of faculty mentorship support and research engagement, and to a lesser degree more diverse mentor networks in college promote deeper integration into the STEM community through the development of science identity and science community values. Moreover, results indicate that, in the long term, earlier high levels of integration in STEM indirectly influences research engagement through the development of higher science identity. These results extend our understanding of the TIMSI framework and advance our understanding of the reciprocal nature of social influences that draw students into STEM careers.