The protective role of attachment to God against eating disorder risk factors: concurrent and prospective evidence

Masculine Discrepancy Stress, Subjective Well-Being, and the Buffering Role of Religiosity

Although several studies have reported an inverse association between masculine discrepancy stress-the perceived failure to conform to internalized normative expectations of masculinity-and well-being, researchers have yet to consider the potential moderating or buffering role of religiosity. Regression analyses of data collected from a national sample of men (n = 2,018), the 2023 Masculinity, Sexual Health, and Politics survey indicated that masculine discrepancy stress was consistently associated with lower levels of subjective well-being, including poorer self-reported mental health, less happiness, and lower life satisfaction. We also observed that these associations were attenuated or buffered among men who reported regular religious attendance and greater religious salience. Taken together, our findings suggest that different expressions of religiosity may help to alleviate the psychological consequences of masculine discrepancy stress. More research is needed to incorporate dimensions of religion and spirituality into studies of gender identity and subjective well-being.

The Role of Religion, Spirituality and Social Media in the Journey of Eating Disorders: A Qualitative Exploration of Participants in the "TastelifeUK" Eating Disorder Recovery Programme

This study explores the religious and spiritual aspects of eating disorder recovery and the role of social media in the context of a third sector community-based recovery group in the UK. Four online focus groups explored participant perspectives (17 participants in total) using thematic analysis. The qualitative findings highlight that relational support from God is important in eating disorder recovery and coping, although this can be challenged by spiritual struggles and tensions. Relational support from people is also relevant where it offers a place to share different experiences together giving a sense of community belonging. Social media was also found to be important in relation to eating disorders, either providing a community of support or exacerbating existing issues. This study suggests that the role of religion and social media should be acknowledged where it is important for that individual in relation to eating disorder recovery.

Religion and Pandemic Weight Gain: A Refuge from the Storm?

The COVID-19 pandemic was an inherently stressful global crisis that was associated with weight gain for over 40% of the American public. Building on previous research, we draw on recently collected national survey data from the United States to examine the effects of religious attendance (both in-person and virtual), the sense of divine control, and religious/spiritual (R/S) struggles on pandemic weight gain. A series of logistic regression models were conducted. Our findings suggest that divine control and monthly in-person religious attendance were associated with a lower risk of pandemic weight gain, while R/S struggles were associated with a higher risk of weight gain. Our results reveal the complex role that religiosity can play with respect to pandemic weight gain.

Symptoms of Avoidant/Restrictive Food Intake Disorder (ARFID) in the Orthodox and Secular Jewish Communities in Israel

Symptoms related to avoidant/restrictive food intake disorder (ARFID) are not well defined in the general population. The aim of this study was to determine whether differences exist in the presentation of ARFID-related eating disturbances between healthy, religious and secular Jewish children in Israel. Sixty-four families participated in this study. Parents completed standardized questionnaires to assess ARFID behaviors of children, parental feeding problems and overall functioning, anxiety and sensory-aversion. No significant between-group differences were found for almost all assessments. However, sensory-related pleasure and sensory-seeking behavior was greater in secular children. Overall, religious and non-religious Israeli children do not differ in parental-reported ARFID-related feeding and eating behaviors.

Church Affirmation Moderates the Relationship Between Weight-Rejection-Sensitivity and Body Dissatisfaction in Young Adults in the USA

Systematic research on the role of social affirmation from one's religious community on body evaluations is absent. This study therefore explored the relationships among feeling affirmed-from-church, weight-rejection sensitivity, and body evaluations. Drawing from self-affirmation theory, we tested whether a social aspect of religiosity (i.e., feeling affirmed from one's religious community) attenuated the relationship between weight-rejection anxiety and body dissatisfaction, controlling for body mass, affect, and church attendance. We also examined gender differences in religiosity, body image, and fat talk in secular and religious circles in a sample of young adults in the USA (187F, 84M; M_age = 18.59, SD = 0.83). As predicted, both men and women reported hearing less fat-talk at church than among friends, and women reported a positive relation between feeling affirmed-from-church and hearing body-acceptance talk at church. The moderation prediction was supported for women. Greater affirmation-from-church weakened the effect of women's weight sensitivity on body satisfaction (but not weight esteem). For men, affirmation-from-church strengthened the effect of their weight sensitivity on body dissatisfaction and low weight esteem. Feeling affirmed from church may facilitate women's body satisfaction despite their weight-sensitivities. Theoretical and practical implications are discussed.

Relationship between perceived threat of COVID-19 and burnout among frontline nurses: A mediation analysis

BACKGROUND

Burnout of nurses during the Coronavirus of 2019 pandemic can end up extremely expensive for societies. It is found that positive religious coping (PRC) and a secure God attachment are effective for shielding against the adverse consequences of being exposed to stressful situations.

METHODS

This research explores the relationships among God attachment, religious coping, and burnout among nurses who are confronted with COVID-19 as a perceived threat through a model based on the combination of attachment theory and the Job Demands-Resources model. Analysis was done using SMART-PLS.

RESULTS

The results reveal that perceived threat of COVID-19 (PTC) positively correlates with burnout among nurses and that secure attachment to God and PRC can buffer this relationship, while insecure attachment to God, including anxious and avoidant attachment, along with negative religious coping positively mediates the relationship between PTC and burnout.

CONCLUSION

Finally, this study suggests managerial implications of these findings for healthcare organizations and a recommendation for helping out staff to help them manage such threats and their attachment to God.

God Attachment: Resource or Complication in Women's and Their Partners' Adjustment to the Threat of Breast Cancer

This study explored the role of adult attachment and God attachment in women's and their partners' adjustment to the threat of breast cancer. Women and their partners were assessed on their adult attachment, God attachment, empathic coping and couple adjustment prior to the women receiving their breast biopsy results. Results showed that a secure God attachment buffered the effects of an anxious adult attachment on the use of empathic coping for women and their partners. In addition, findings revealed that an avoidant God attachment potentially undermined the effects of a secure adult attachment on the use of empathic coping for women. For partners, an avoidant God attachment was directly related to a lesser use of empathic coping and a lower level of couple adjustment. In conclusion, findings revealed that God attachment can have implications for each partner's ability to remain empathic and satisfied in their couple relationship when faced with the threat of breast cancer.

A qualitative exploration of motivations for fasting and the impact of Ramadan on eating behaviors and body image among young adult Muslim women in the United Kingdom

Research exploring the impact of fasting in Ramadan on eating behaviors has focused on Muslim-majority countries and has neglected to examine impacts beyond the month when "normal" eating patterns resume. This study aimed to explore the experiences of United Kingdom-residing young adult Muslim women who were fasting in Ramadan to understand its impact on their body image and eating behaviors both during and 1-month following Ramadan. In-depth, semi-structured interviews were conducted with 14 Muslim women aged between 18 and 35 (Mage = 27.3) at two distinct time-points: during the last week of Ramadan and 1-2 months later. The interviews explored questions related to motivations for fasting, experience of fasting in Ramadan, and eating behaviors and thoughts related to body image and appearance. Thematic Analysis revealed three themes: (1) family and community expectations to fast (2) exertion of control of on eating behaviors and (3) preoccupation with weight and appearance. The results suggest that family and community play a strong role in motivating women to fast during Ramadan, alongside the need to feel a sense of belonging to their community. This can conflict with the pressure and desire to assimilate with Western culture and associated appearance ideals, thus putting women at greater risk of disordered eating and body image concerns. These findings suggest important implications for increased support in the Muslim community, and the need for further research to explore this topic across longer time-points and in different cultural groups.

Feasibility of Attachment-Focused Self-Hypnosis to Change Insecure God Attachment

Secure God attachment is related to less psychological distress and greater well-being, while insecure God attachment is associated with higher levels of psychological distress and various forms of maladaptive coping. Cognitive resistance may arise, however, when therapists directly address insecure attachment beliefs through overt cognitive-behavioral techniques. Based on principles of the dual process model of cognition, the authors hypothesized that self-hypnosis may be a theoretically sound and feasible treatment to alter insecure attachment, since hypnosis addresses the emotional, experiential cognitive system rather than the analytical, deliberative cognitive system. To test this hypothesis, 35 college students practiced a prerecorded, self-guided hypnotic script for 6 weeks. The treatment group's scores indicated significant postintervention decreases in insecure attachment compared to a wait-list control. Qualitative responses also indicated that the majority of participants (62.8%) noticed these relationship changes and attributed them to the intervention.

Thin Media Images Decrease Women's Body Satisfaction: Comparisons Between Veiled Muslim Women, Christian Women and Atheist Women Regarding Trait and State Body Image

Research in diverse populations has often found that thin media images negatively affect women’s state body image, with many women reporting lower body satisfaction after exposure to pictures of thin models than before exposure. However, there is evidence that theistic affirmations might buffer against the negative effect of media on body image. Furthermore, religiosity and the Islamic body covering are discussed as protective factors against a negative trait body image. However, there is no experimental research on veiled Muslim women’s state body image. Therefore, the current study experimentally investigated whether the body satisfaction of veiled Muslim women (n = 66) decreased after exposure to thin media images compared to pictures of furniture as a control condition. Christian women (n = 90) and atheist women (n = 74) were included as control groups, and participants were randomly assigned to the two conditions. Prior to the experimental session, participants’ trait body image was assessed using an online questionnaire comprising questions about body satisfaction, thin-ideal internalization, pressure to be thin, and physical appearance comparisons. It was found that veiled Muslim women had a more positive trait body image than did Christian women and atheist women. Accordingly, veiled Muslim women reported lower levels of thin-ideal internalization, pressure to be thin, and physical appearance comparisons than did Christian women and atheist women. The experimental findings showed that body satisfaction decreased in the experimental condition and not in the control condition, but no significant differences in pre-post changes emerged between the three groups. As the pre-post changes in body satisfaction did not differ between the three groups, veiling might not buffer against the negative effect of thin media images on state body image. Nevertheless, given the more positive trait body image of veiled Muslim women compared to Christian and atheist women, veiling might positively influence body image in the longer term. However, as additional analyses including unveiled Muslim women did not reveal differences between veiled and unveiled Muslim women, future studies should test the assumption that affiliation to Islam might be more decisive for a positive trait body image than veiling.

Treating ultra-orthodox adolescents with eating disorders in Israel: Culturally-sensitive interventions, difficulties, and dilemmas

Young ultra-Orthodox women in Israel have been faced in recent years with a greater risk of developing disordered eating, as they are more exposed to Westernized norms of the thin-body ideal, self-realization, and personal choice. Most are treated by mainstream Israeli psychotherapists who likely have different value systems and different perspectives on the nature of the illness, aims of treatment, and recovery. Ultra-Orthodox psychotherapists may well experience a conflict between a need to be loyal to their patients and a concomitant need to honor the values of patients' families and the community from which they come. The current article presents a theoretical background and four case studies highlighting the complexities and controversies inherent in the treatment of these women. We conclude that both ultra-Orthodox and mainstream secular psychotherapists must be knowledgeable in regard to both Judaism and psychology, and be flexible, creative, and emphatic to all parties, to arrive at a compromised definition of recovery that can be accepted by the patient, her family, and her community.

Extrinsic Religious Orientation and Disordered Eating Pathology Among Modern Orthodox Israeli Adolescents: The Mediating Role of Adherence to the Superwoman Ideal and Body Dissatisfaction

The role of religious and spiritual factors has been recognized with regard to risk factors for disordered eating pathology (DEP). Specifically, religious orientation, or underlying religious motivation, has been associated with DEP among a variety of religious groups. Extrinsic religious orientation has consistently been found to be associated with increased levels of DEP among Christians and Jews in the USA. However, this paradigm has not been investigated cross-culturally. The current study is the first to examine the association of extrinsic religious orientation and DEP among Modern Orthodox Israeli adolescents. Furthermore, the mediating mechanisms of adherence to the Superwoman Ideal and body dissatisfaction are explored to further elucidate the mechanisms generating the association between religious orientation and DEP. A sample of 120 Modern Orthodox Israeli adolescent females participated in an anonymous survey which asked about DEP, body dissatisfaction, adherence to the Superwoman Ideal and religious orientation. Mediation models revealed a significant association between extrinsic religious orientation and DEP. Furthermore, adherence to the Superwoman Ideal and body dissatisfaction serially mediated the association between religious orientation and DEP. Findings suggest that a pathway through which extrinsic orientation influences DEP is through greater adherence to the Superwoman Ideal which leads to higher levels of body dissatisfaction, which is known to be a proximal risk factor for DEP. This finding is discussed in light of specific cultural pressures within the Modern Orthodox population and related clinical implications.

An Exploration of the Associations Among Multiple Aspects of Religiousness, Body Image, Eating Pathology, and Appearance Investment

The purpose of this study was to investigate the influence of positive and negative aspects of religiousness on eating pathology, body satisfaction, and appearance investment beyond previously established variables (age, BMI, exercise frequency, weight stability, and self-esteem). Data collected from 168 adult females at a Catholic-affiliated university were analyzed using hierarchical linear regressions. As expected, some religiousness variables (spirituality and seeing one's body as having sacred qualities) were associated with eating pathology, body satisfaction, and appearance investment in potentially beneficial ways, and others (negative interaction with one's religious community) were associated in potentially harmful ways. Interestingly, greater religious meaning, or the importance of religion in one's life, was associated with greater eating pathology, and some variables (religious coping, participation in and support from one's religious community) expected to be associated with greater body satisfaction were unrelated. Results are discussed in terms of mechanisms through which the aspects of religiousness may influence body satisfaction, appearance investment, and eating pathology.

"Holy anorexia"-relevant or relic? Religiosity and anorexia nervosa among Finnish women

Since medieval times, an association between religiosity and anorexia nervosa has been suggested, but few systematic studies exist. This study examines in a nationwide setting whether personal or family religiosity is associated with lifetime anorexia nervosa among women in adolescence and early adulthood. Women (N = 2,825) from the 1975 to 1979 birth cohorts of Finnish twins were screened for lifetime DSM-5 anorexia nervosa (N = 92). Parental religiosity was assessed by self-report when the women were aged 16 years. The women self-reported their religiosity at ages 16 and 22 to 27 years. Parental religiosity did not increase the risk of lifetime anorexia nervosa, and neither did religiosity of the women themselves in adolescence. In early adulthood, a J-shaped curve was compatible with the data, indicating increased risk both at low and high levels of religiosity, but this result was statistically non-significant. Religiosity was weakly negatively correlated with body dissatisfaction. There was some suggestive evidence for socioregional variation in the association of religiosity with lifetime anorexia nervosa. In this first population study to directly address religiosity and anorexia nervosa, no evidence was found for a significant association of religiosity with anorexia nervosa either at the personal or family level. Some regional differences are possible. A modest protective association of religiosity with body dissatisfaction is also possible. Despite compelling case descriptions of "holy anorexia," religiosity does not appear to be a central factor in the development of anorexia nervosa in Finland, a highly secularized Christian country.

Body satisfaction, thin-ideal internalization, and perceived pressure to be thin among Canadian women: The role of acculturation and religiosity

In an online study, 143 Canadian women of various religious backgrounds completed measures of acculturation, religiosity, body satisfaction, internalization of the thin ideal, perceived pressure from media, and manner of dress. Heritage acculturation correlated with appearance satisfaction, but not weight satisfaction. After accounting for BMI and social desirability, higher heritage acculturation and lower mainstream acculturation were associated with lower perceived pressure from media. Thus, heritage acculturation across religious denominations may serve as a buffer against appearance dissatisfaction and perceived media pressure. Manner of dress among the Muslim subgroup and its relation to religiosity and acculturation were also assessed. Muslim women who dressed in greater accordance with Islamic principles reported lower heritage acculturation and greater religiosity. Thus, Muslim women's manner of dress was related to their religiosity and the extent to which they embraced cultural values. These findings are discussed in terms of the possible distinctions between heritage acculturation and religiosity.

Religiosity, spirituality in relation to disordered eating and body image concerns: A systematic review

OBJECTIVE

This systematic review aims to critically examine the existing literature that has reported on the links between aspects of religiosity, spirituality and disordered eating, psychopathology and body image concerns.

METHOD

A systematic search of online databases (PsycINFO, Medline, Embase and Web of Science) was conducted in December 2014. A search protocol was designed to identify relevant articles that quantitatively explored the relationship between various aspects of religiosity and/or spirituality and disordered eating, psychopathology and/or body image concerns in non-clinical samples of women and men.

RESULTS

Twenty-two studies were identified to have matched the inclusion criteria. Overall, the main findings to emerge were that strong and internalised religious beliefs coupled with having a secure and satisfying relationship with God were associated with lower levels of disordered eating, psychopathology and body image concern. Conversely, a superficial faith coupled with a doubtful and anxious relationship with God were associated with greater levels of disordered eating, psychopathology and body image concern.

DISCUSSION

While the studies reviewed have a number of evident limitations in design and methodology, there is sufficient evidence to make this avenue of enquiry worth pursuing. It is hoped that the direction provided by this review will lead to further investigation into the protective benefits of religiosity and spirituality in the development of a clinical eating disorder. Thus a stronger evidence base can then be utilised in developing community awareness and programs which reduce the risk.

Attachment theory and spirituality: two threads converging in palliative care?

The aim of this paper is to discuss and explore the interrelation between two concepts, attachment theory and the concept of spirituality, which are important to palliative care and to founding a multivariate understanding of the patient's needs and challenges. Both concepts have been treated by research in diverse and multiform ways, but little effort has yet been made to integrate them into one theoretical framework in reference to the palliative context. In this paper, we begin an attempt to close this scientific gap theoretically. Following the lines of thought in this paper, we assume that spirituality can be conceptualized as an adequate response of a person's attachment pattern to the peculiarity of the palliative situation. Spirituality can be seen both as a recourse to securely based relationships and as an attempt to explore the ultimate unknown, the mystery of one's own death. Thus, spirituality in the palliative context corresponds to the task of attachment behavior: to transcend symbiosis while continuing bonds and thus to explore the unknown environment independently and without fear. Spiritual activity is interpreted as a human attachment behavior option that receives special quality and importance in the terminal stage of life. Implications for clinical practice and research are discussed in the final section of the paper.

Culture-specific influences on body image and eating distress in a sample of urban Bulgarian women: the roles of faith and traditional fasting

The purpose of this study was to examine the influence of local culture on body image and eating distress in a sample of urban Bulgarian women. Specifically, we focused on two affiliated factors unique to the Bulgarian context: faith and traditional fasting. Findings revealed that women could be divided into two groups who behaved differently based on the severity of their eating disorder symptomatology. For women with higher EAT-40 scores (i.e., vulnerable women), faith seemed to have harmful effects, perhaps by virtue of motivating or reinforcing asceticism and dietary restraint. For these women fasting was likely but one strategy for weight management and the achievement of a desired thin figure consistent with the socio-cultural models. In contrast, among women with lower EAT-40 scores, faith seemed to have a protective effect against excessive dieting. These women were more likely to use fasting in the way intended by religious scripture, for faith-related reasons that have nothing to do with body image. This study contributes to the literature by emphasizing the importance of culturally unique factors that may be implicated in the relationship between body dissatisfaction and overt eating distress in the trans-cultural context. When expanded, this research can be of use in helping formulate custom interventions and public health policies aimed at preventing such conditions in Bulgaria and possibly in similar post-communist cultures.

A note on eating disorders and appetite and satiety in the orthodox Jewish meal

The relationship between religion and eating concerns is receiving increasing empirical attention; and because religion seems to be important to many women with eating concerns, there is an interest in investigating the role religion plays and ways that religion might be employed therapeutically. Research has indicated that women who feel loved and accepted by God are buffered from eating disorder risk factors. An aspect of religiosity that is unique to Judaism is Halakhah, the system of Jewish Law and Ethics which informs the life of a religiously observant orthodox Jew. In this note, we briefly describe how Halakhah approaches the issues of appetite and satiety in eating meals. These might well contribute to the protective influence regarding tendencies for eating disorders in a person whose culture demands an awareness of and commitment to halakhic norms. Some of the most significant characteristics of disordered eating-lack of appetite, disturbed satiated response, withdrawal from community and decreased spirituality-correlate inversely with the halakhic requirements of eating a meal. We suggest that future studies of orthodox Jewish women measuring eating-order symptomatology and its correlation with religiosity might focus not only on well-known indicators of halakhic adherence such as kashrut and Sabbath observance, but also on the specifics of how their kosher meals are eaten, including ritually washing one's hands before eating, saying the appropriate blessing before and after eating, eating the required two meals on the Sabbath, and fully participating in the Passover Seder meal.

The effect of viewing ultra-fit images on college women's body dissatisfaction

Modern ideals of female attractiveness include an extremely toned and fit appearance in addition to extreme thinness. Although viewing thin models has a negative effect on women's body image, research has not tested the effect of exposure to the ultra-fit physique separate from the thin-ideal. This randomized, posttest-only experiment tested the effects of the athletic aspect of the current ideal by exposing 138 undergraduate women to thin and athletic models, normal weight athletic models, or a control condition consisting of neutral objects. The study also tested the moderating effects of thin-ideal and athletic-ideal internalization. Exposure to thin ultra-fit models, but not normal weight ultra-fit models, produced an increase in body dissatisfaction and neither internalization variable moderated this effect. Findings suggest that interventions that focus on the benefits of fitness while challenging the desirability of thinness may offer promising results.