This study explores how Ukrainians use religious and spiritual meaning-making coping strategies during the ongoing war, shaped by cultural traditions, historical experiences, and personal circumstances. Its aim is to deepen understanding of culturally relevant resilience mechanisms in extreme adversity. Using a qualitative design, 67 semi-structured interviews were conducted across diverse Ukrainian regions between January 2024 and June 2025. Participants varied widely in religious affiliation, culture, and socio-demographics. Interviews focused on personal coping, spiritual and religious practices, and the role of cultural narratives in resilience. Data were analyzed through thematic analysis and interpretative phenomenological analysis, guided by resilience theory and socio-cultural coping models. Findings revealed diverse coping strategies, including traditional religious practices (prayer, services, scripture), personalized spirituality (individual rituals, meditation), and cultural-ancestral traditions (commemorations, symbolic acts linked to history). Hybrid approaches combining faith and psychological techniques were common. Many participants drew strength from patriotic narratives and national identity, gaining emotional relief, coherence, moral strength, and hope amid traumata. The study highlights religious and spiritual meaning-making as a vital psychological and cultural resource in wartime. Effective mental health support must recognize these culturally embedded practices, moving beyond symptom-focused models to holistic approaches that integrate spirituality, culture, and history in fostering resilience.

The individual, as found primarily in modern Western civilization, is defined as “the independent, autonomous and thus (essentially) nonsocial moral being”, “the rational being” who is “the normative subject of institutions”. This is the definition of the individual we adhere to in this text. This text delves into the intricate dimensions of the concept of the individual by exploring the theological foundations inherent in Western thought. Rooted in Max Weber’s assertion regarding the theological meanings of Man’s self-perception, the entry emphasizes the pivotal role of theological understandings in shaping the concept of the individual. Focusing on the influence of Christian perspectives on the development of the concept of the individual, the article traces the historical entwining of theology and the concept of Man between antiquity and medieval times.

Gerotranscendence is a culture-dependent concept involving growth and excellence in old age. While it has been studied in various cultural contexts, little is known about Iranian older adults. This study aims to uncover novel aspects of Iranian older adults’ psychological and transcendental capacities using their lived experiences. A qualitative research approach with a descriptive phenomenological design was employed. Semi-structured and in-depth interviews were conducted with eight older adults (aged 65+) in Tehran, Iran, using a purposive sampling technique. Gerotranscendence among Iranian older adults encompasses four dimensions: self-transcendence, communicative transcendence, worldview transcendence, and harmony of experiences. While sharing commonalities with existing theories, these dimensions exhibit differences that underscore the importance of a culturally sensitive understanding. This study offers unique insights into the development of gerotranscendence in Iranian older adults, highlighting the cultural context of this multifaceted concept. By considering these dimensions in diverse cultural settings, future research can inform tailored interventions and support systems for older adults. 

Background/Objectives: Iran carries a significant burden of mental health disorders. This study aimed to describe the status of mental health and mental health care in Iran between 2012 and 2023, addressing inequalities and mapping existing challenges in the mental health care system. Methods: A systematic literature review was conducted. Databases including Medline, CINAHL, APA PsycINFO, Scopus, Web of Science, and the Cochrane Library, as well as local databases such as SID, Magiran, and Noormags, were searched to identify studies related to mental health care in Iran. A total of 59 studies met the inclusion criteria. An inductive approach and thematic analysis were used to synthesize themes from the data. Results: Lower socioeconomic status (SES) was associated with higher rates of mental disorders due to poverty-related stressors and limited access to quality care. Gender disparities revealed that women are more vulnerable to mental health problems, exacerbated by perceived gender inequality. Ethnic minorities and undocumented migrant populations faced inadequate healthcare services, resulting in poorer mental health outcomes. Children and older adults also experienced mental health challenges influenced by sociodemographic factors. The main challenge for mental health care is establishing mechanisms to ensure more equitable access for all citizens. Additional challenges include limited awareness among policymakers, insufficient budget allocation, weak prevention programs, and poor intra- and inter-sectoral coordination and collaboration. A shortage of mental health care providers, as well as deficiencies in structure, system processes, and resources, further hinder progress. Conclusions: Socioeconomic factors exacerbate the challenges of Iran’s under-resourced mental health system. To address these issues, equity considerations must be integrated into mental health policies. Key interventions include the routine monitoring of mental health indicators, expanding insurance coverage for mental health services, and establishing dedicated services for children.

Political and media narratives often manufacture immigration as a social problem, framing the construction of meaning through the discourses of cultural differences as social, political and security problems. Of specific concern is how Muslims and immigrants from predominantly Muslim countries are perceived as the undesirable ‘Other’. The existence of latent - and many times open - anti-Muslim racism raises concerns about the depth of Sweden’s commitment to inclusivity and non-discrimination. Based on the findings of the Diversity Barometer study, among other sources, this article elucidates the longstanding Islamophobia in Sweden. The Diversity Barometer study is a longitudinal survey tracking attitudes towards ethnic diversity in Sweden since 2005. Our analysis shows how islamophobia manifests in the context of structural racism through attitudes towards people with a Muslim background in Sweden. Political debate and national institutions further entrench the negative narrative. By exploring the structural perspective to islamophobia and racism, the article encourages introspection within Swedish society, challenging preconceived notions that hinder social equality, rights, integration, and social cohesion.

Introduction: Meaning-making coping is used by people with cancer to help them deal with the stress and emotional turmoil associated with their diagnosis. It is a multifaceted approach that can be influenced by cultural, existential, and personal factors. Research on meaning-making coping among Filipinos diagnosed with cancer is sparse. This study examines how a sample of Filipino people with cancer cope with their illnesses.

Methods: We employed a qualitative approach. The study involved 20 participants with various types of cancer in the Philippines who were selected through purposive sampling and agreed to be interviewed.

Results: The thematic analysis of the interviews revealed the application of both religious and secular meaning-making coping by participants. The study also confirmed the potential influence of culture on coping strategies.

Discussion: The results indicate that religion plays a significant role in Filipino coping mechanisms, given that the Philippines is predominantly a Christian nation. Additionally, the findings highlight the importance of close family ties in Filipino culture and how it contributes to coping with cancer.

Understanding adjustment, coping processes, and various coping strategies is important for preserving and enhancing mental and physical well-being. This chapter reviews and discusses religious/spiritual coping and secular existential coping, their theoretical underpinnings, and their relation to health. Empirical studies conducted in a health-related context were highlighted to demonstrate how these coping strategies are employed in real-life practice. Further, we elaborated on the potential role of culture in individuals’ orientation toward these coping resources. Some possible areas for future research and a few implications for healthcare practitioners, palliative care professionals, and policymakers were outlined.

Workplace violence and threats from social service users towards social workers (client violence) is a problem in Sweden and internationally. This article explores the circumstances that make client violence stressful to social workers who exercise public authority in Swedish individual and family social services. The empirical data are based on qualitative inter- views with social workers (n = 19) who, according to their own perception, have been threatened or assaulted by a client in relation to work. Theory on cognitive appraisal of threat and harm is used. The results, analysed by Inductive Thematic Analysis, show that client violence is stressful because it poses a threat to social workers’ professional identity and private life, and occurs in uncertain and repetitive ways. The results suggest that a negligent safety culture in social service agencies, characterized by normalization of client violence and limited organizational support, may contribute to stress related to client violence. The results are discussed in light of how social workers and social service agencies transact and affect each other.