Do reincarnation beliefs protect older adult Chinese Buddhists against personal death anxiety?

The aim of this exploratory survey study was to develop and validate a Buddhist reincarnation beliefs scale and explore the relation between Buddhist reincarnation beliefs and personal death anxiety in 141 older adult Hong Kong Chinese Buddhists. Buddhist reincarnation beliefs were unrelated to personal death anxiety. This suggests that not all religious afterlife beliefs have death anxiety buffering power as proposed by Terror Management Theory, perhaps because Buddhists view reincarnation not as a solace but rather as a renewal of sufferings due to unwholesome karma. Future cross-religion comparison studies could investigate the efficacy of reincarnation beliefs as a personal death anxiety defense mechanism in a Hindu sample.

Spiritual belief, social support, physical functioning and depression among older people in Bulgaria and Romania.

OBJECTIVES: An exploratory investigation is reported into the role of spirituality and religious practice in protecting against depression among older people living in rural villages in Bulgaria and Romania, two neighbouring countries with similar cultural, political and religious histories, but with differing levels of current religiosity. METHODS: In both countries, interviews were conducted with samples of 160 persons of 60 years and over in villages of similar socio-economic status. The Hospital Anxiety and Depression-D scale and the Royal Free Interview for Religious and Spiritual Beliefs were used to assess depression and spiritual belief and practice respectively. In addition social support, physical functioning and the presence of chronic diseases were assessed. One year later, follow-up interviews were conducted with 58 of the original sample in Bulgaria, in which additional measures of depression and of spiritual belief and practice were also included. RESULTS: The study demonstrates, as expected, significantly lower levels of spiritual belief in the Bulgarian sample (Bulgarian mean 29.7 (SD = 19.1), Romanian mean 47.6 (SD = 11.2), t = 10.2, p < 0.001), as well as significantly higher levels of depression (Bulgarian mean 12.0 (SD = 4.9), Romanian mean 7.3 (SD = 4.1), t = 9.3, p < 0.001), the latter attributable in large part to higher morbidity and disability rates, but less evidently to differences in strength of belief. However, analyses from both the cross-sectional study and the one-year follow-up of the Bulgarian sample do suggest that spiritual belief and practice may both influence and reflect physical and mental illness. CONCLUSIONS: Much of Eastern Europe displays high rates of depression among its older population and provides opportunities for investigation of the role of religious belief and practice in preventing and coping with depression. Further research is encouraged in populations of diverse religiosity.

Self-rated activity levels and longevity: evidence from a 20 year longitudinal study.

The study reports on factors predicting the longevity of 328 people over the age of 65 drawn from an English city and followed over 20 years. Both the reported activities score and the individual's comparative evaluation of their own level of activity independently reduced the risk of death, even when health and cognitive status were taken into account. The analysis has provided a strong test of the relevance of measures of reported activity and measures of self-perception to longevity. The study confirms the important predictive role of reported activity levels even when detailed health measures are taken into account. But in addition personal perception of one's own relative level of activity, and to a lesser extent subjective assessment of health, also predicted longevity.

Identity loss and recovery in the life stories of Soviet World War II veterans.

PURPOSE: We examined the adjustment to societal change following the fall of communism in a group of Soviet war veterans from Russia and the Ukraine. The focus of the study was on the dynamics of identity development, and especially generativity, in a period of intense social upheaval. DESIGN AND METHODS: We administered measures of self-esteem, life satisfaction, and generativity to 50 World War II veterans from five distinct areas of the former Soviet Union. We also conducted life-history interviews and made a thematic analysis of the transcripts. RESULTS: Despite the loss of the system of government and values that had dominated their lives, most participants demonstrated positive well-being, and especially a high sense of generativity. They described their experience of societal change as having disturbed their past, present, and future sense of self. Most, however, had found ways of reaffirming a generative identity. For some, this meant maintaining a Soviet identity; for others, it meant taking a critical view of the history through which they had lived. The principal sustaining element among the participants as a whole was hope in their own families' future. IMPLICATIONS: Major societal change of the kind experienced by Soviet war veterans in later life poses a challenge to a continued sense of generativity. These elderly veterans were able to meet this challenge, providing evidence of their resilience and the continuing strength of family bonds in the former Soviet Union at this time of debate about national identity.

Spirituality and well-being in frail and nonfrail older adults.

Previous studies have identified that spiritual beliefs contribute to psychological well-being (PWB) in older people, but limited research has considered the effects of spirituality on PWB when physical health deteriorates and people become frail. We recruited 233 British participants from warden-controlled retirement housing to complete interviewer-administered questionnaires. Results showed that, after we controlled for marital status, age, education, other health problems, and gender, degree of frailty had a negative effect on PWB. Spirituality was also a significant predictor of PWB and moderated the negative effects of frailty on PWB. Therefore, this study suggests that spirituality is a resource in maintaining PWB, and that the use of this resource is more significant for individuals with greater levels of frailty.