Kaplan Zeev, Matar Michael A, Kamin Ram, Sadan Tamar, Cohen Hagit
Ministry of Health Mental Health Center, Anxiety and Stress Research Unit, Faculty of Health Sciences, Ben-Gurion University of the Negev, Beer-Sheva, Israel.
J Clin Psychiatry. 2005 Sep;66(9):1146-54. doi: 10.4088/jcp.v66n0910.
The inhabitants of 3 different types of population centers in Israel were assessed as to stress-related symptomatology during 2003 and 2004. These centers have been exposed to 2 distinct forms of violence-sporadic, large-scale terror attacks in the metropolitan areas in the heart of Israel and daily "war-zone" conditions in the settlements beyond the 1967 borders of Israel.
A semistructured interview and questionnaire survey of a random sample of 314 inhabitants of a suburb of Tel-Aviv, a settlement in the West Bank (Kiryat-Arba), and the Gush-Katif settlement cluster in the Gaza Strip was performed. Symptoms of acute stress and chronic (posttraumatic) stress as well as symptoms of general psychopathology and distress were assessed.
The inhabitants of Gush-Katif, in spite of firsthand daily exposure to violent attacks, reported the fewest and least severe symptoms of stress-related complaints, the least sense of personal threat, and the highest level of functioning of all 3 samples. The most severely symptomatic and functionally compromised were the inhabitants of the Tel-Aviv suburb, who were the least frequently and least directly affected by exposure to violent attacks. Because the Gush-Katif population is exclusively religious, the data were reassessed according to religiousness. The religious inhabitants of Kiryat-Arba had almost the same symptom profile as the Gush-Katif population, whereas secular inhabitants of Kiryat-Arba reported faring worse than did either population in the Tel-Aviv suburb.
Deeply held belief systems affecting life-views may impart significant resilience to developing stress-related problems, even under extreme conditions. Religiousness combined with common ideological convictions and social cohesion was associated with substantial resilience as compared to a secular metropolitan urban population.
2003年至2004年期间，对以色列3种不同类型人口中心的居民进行了与压力相关症状的评估。这些中心遭受了两种不同形式的暴力——以色列中部大都市地区零星的大规模恐怖袭击，以及以色列1967年边界以外定居点的日常“战区”状况。
对特拉维夫郊区、约旦河西岸的一个定居点（基里亚特·阿巴）以及加沙地带的古什·卡蒂夫定居点集群的314名居民进行随机抽样，进行半结构化访谈和问卷调查。评估急性应激和慢性（创伤后）应激症状以及一般精神病理学和痛苦症状。
古什·卡蒂夫的居民尽管每天都直接遭受暴力袭击，但在所有3个样本中，他们报告的与压力相关的抱怨症状最少、最不严重，个人威胁感最低，功能水平最高。症状最严重且功能受损最严重的是特拉维夫郊区的居民，他们受暴力袭击的频率最低且直接影响最小。由于古什·卡蒂夫的居民全是宗教信徒，因此根据宗教信仰对数据进行了重新评估。基里亚特·阿巴的宗教居民的症状特征与古什·卡蒂夫的居民几乎相同，而基里亚特·阿巴的世俗居民报告的情况比特拉维夫郊区的任何一组居民都要差。
影响人生观的根深蒂固的信仰体系可能会赋予人们显著的恢复力，使其即使在极端条件下也不易出现与压力相关的问题。与世俗的大都市城市人口相比，宗教信仰与共同的思想信念和社会凝聚力相结合，具有更强的恢复力。
