Spiritual Coping Strategies (SCS) Scale Research

Spiritual Coping Strategies (SCS) Scale Research Background of the Study The study of religion and spirituality has been gaining much attention to researchers nowadays. Research studies on these two areas and their relationship to health are expanding rapidly. (Koenig Bà ¼ssing, 2010) The relationship of religion and health has been existing in all groups of population even in the past. (Koenig, King, Carson, 2012 as cited by Koenig, 2012) Koenig (2012) comprehensive systematic review of existing research about the relationship of religion and spirituality to health revealed positive influence of religion and spirituality to patients health and longevity, specifically to psychological, social and health behavior. Religion offers resources for coping with stress and increases the positive emotions rather than the likelihood of the negative effects of stress. On the part of the healthcare providers, religious beliefs found to be influential in making medical decisions. Furthermore, it may generate beliefs that conflict with medical care, induce spiritual struggles that create stress and impair health outcomes and it may interfere with disease detection and treatment compliance (Koenig, 2004). While Christian dominated countries in the west have been serious in this area, there is a much lesser studies that has been done in the Muslim – dominated Middle East countries that examines the relationship of these variables to health. (Koenig Alshohaib, 2014) This holds true in Saudi Arabia where Islam was born and is considered as one of the most religious place in the world. Little is known about religiosity and spirituality and their relationship to health as perceived by Saudi Muslims. (Al Zaben, et al., 2014) For the last three decades, there has been a marked rise in the prevalence of End Stage Renal Disease (ESRD) in Saudi Arabia. (Al-Sayyari Shaheen, 2011) Alsuwaida et. al (2010) reported in their study that the prevalence of ESRD in the young Saudi population is around 5.7%. Furthermore, a systematic review conducted by Hassanien, et. al (2012) reported yearly mortality rate in three different regions in Saudi Arabia. The data showed that between 2001 and 2003, there were no significant changes in the mortality rates of these regions. However, at present, the annual cases of ESRD in the country continue to grow. It was anticipated that the Saudi population will rise up to 3.5 folds over the next 20 years. Probably this will also cause a rise in new cases. In 2008, 2976 new patients were added to the hemodialysis program pool. This represents 29.2 % of the total 10,203 patient. (Al-Sayyari Shaheen, 2011) Patients undergoing dialysis experience serious challenges to their physical and mental health. These challenges are brought by stresses, fears, family problems, and physical discomforts. (Al Zaben, et al., 2014) In addition, the complexity of their treatment regimen as well as the unknown complications which are associated with such disease contributes to the suffering of these patients. (Lingerfelt Thornton, 2011; Barnett, Yoong, Pinikahana, Si-Yen, 2007). These patients also perceive uncertainty of life on dialysis because of the struggles and hard times that they experience in life as related to their mode of treatment. (Polascheck, 2003) Likewise, psychiatric disorders such as major depression, dementia and delirium are relatively high in these patients. Furthermore, coping problems are very common to these patients which if not addressed can lead to more serious problems such as higher mortality. (Kimmel et al. 1998; Drayer et al. 2006; Chilcot et al. 2011; Mapes et al. 2003; Al Zaben, 2014) The involvement of religion and other spiritual activities are widely used by patients to cope with physical and mental challenges that they face throughout the course of their disease. (Saad de Medeiros, 2012; Wachholtz Sambamoorthi, 2011; Amjad Bokharey, 2014) Patients from Saudi Arabia have shown similar use of these variables as ways of coping. Interventions with religious background are widely used which indicates the strong influence of religion to their lives most especially when they are in life-threatening situations such as in chronic illnesses. (Jazieh et al. 2012) Religious and spiritual coping are widely studied in relation with hemodialysis patients both in Christian and non – Christian patients. (Valcanti, Chaves, Mesquita, Nogueira Carvalho, 2012; Saffari, Pakpour, Naderi, Koenig, Baldacchino Piper, 2013; Spinale et al. 2008; Asayesh, Zamanian, Mirgheisari, 2013; Patel, Shah, Peterson Kimmel, 2002; Berman et al. 2004) Studies have reported that spiritual coping affects the over-all health of patients with ESRD. It also assists in the patients’ adaptation as well as in their health – related quality of life. (Patel, Shah, Peterson Kimmel, 2002; Valcanti, Chaves, Mesquita, Nogueira Carvalho, 2012; Ramirez et al. 2012) Thus, religiosity is potentially influential to the overall health of dialysis patients, including their commitment and compliance to dialysis treatment. (Pruchno, Lemay, Field Levinsky, 2006) In Saudi Arabia, researchers are beginning to focus on this area in Hemodialysis patients. Al-Jahdali et al. (2009) surveyed 100 HD patients at King Fahd National Guard Hospital in Riyadh and King Abdulaziz University Hospital in Jeddah about predictors of advanced care planning preferences. They reported that majority (70%) of the patients scored high in a single question religiosity scale. However, they found out that religiosity is not identified as a predictor of advanced care planning preferences. A more recent study was conducted by Al Zaben et al. (2014) to examine the relationships between religious involvement and the mental and physical health of HD patients in Jeddah region. They have found out that involvement in religious activities is associated with better overall psychological functioning, better social support, improved physical and mental functioning, better health behavior and better commitment to dialysis treatment. Because of the increasing interest of researchers in Saudi Arabia in this area, it is essential to have an instrument that can accurately measure the spiritual coping of patients. Majority of the available instruments in this area were structured for Christian patients. (Baldacchino Buhagiar, 2003; Koenig Bà ¼ssing, 2010; Hawthorne, Youngblut Brooten, 2011; Charzynska, 2012) To my knowledge, there is no available valid instrument that measures the spiritual coping strategies of Saudi Muslim HD patients. It is for this reason that this study was conducted. The aim of this study was to evaluate the validity and reliability of the Arabic version of the Spiritual Coping Strategies Scale (SCS) among Saudi HD patients. Methodology Design This is a cross-sectional study that evaluated the validity and reliability of the Saudi Muslim version of the Spiritual Coping Strategies Scale (SCS) among hemodialysis patients. Participants The participants of the study included _______ patients enrolled and undergoing hemodialysis in the HD unit of a general hospital located in Riyadh Province, Saudi Arabia. Convenience sampling technique was employed for sample identification. The study participants’ number was adequate for a factorial analysis. Inclusion criteria were: (1) being a Saudi, (2) self-identified Muslim, (3) being HD patient with CRF or ESRD, (4) enrolled in the HD unit of the general hospital, (5) 20 years old and above, (6) male and female, and (7) conscious, coherent and oriented. Measures Demographic Characteristics Patient’s information in the patient’s chart was examined to collect the data for their demographic characteristics. These included: (1) age, (2) gender, (3) religion, (4) civil status, (5) employment, and (6) duration of undergoing HD. Spiritual Coping Strategies Scale The Spiritual Coping Strategy Scale (SCS), developed by Baldacchino and Buhagiar (2003), is a self – administered questionnaire that determines the spiritual coping of the respondents. It has a Judeo-Christian orientation and was based on the nursing, psychological, sociological, philosophical and theological literature. The SCS scale was developed in English and then translated into the Maltese language. It is a scale that measures both religious and spiritual (nonreligious) coping strategy which constituted its two subscales. It measured the respondents’ attitude towards religion and belief in God. The SCS is a 20-item, 4 – point response scale from â€Å"never used† or 0 to â€Å"often used† or 3. The responses indicated how often they use the various coping strategies presented. The Religious Coping subscale was comprised of 9 items which were meant to assess the respondents’ attitude towards their religious practices and their relationsh ip to God. On the other hand, the Spiritual Coping subscale has 11 items which relates to coping strategies that involve relationship to self, others and nature. The scores of all items is ranging from 0 to 60. A higher subscale and total scale score indicated more frequent use of the religious or spiritual coping strategies. The internal consistency reliability of the religious and spiritual coping factors was 0.82 and 0.74, respectively. A test – retest reliability of r=0.47 and r=0.81 for the subscales and total scale, respectively, was also reported. (Baldacchino Buhagiar, 2003) The SCS was earlier translated to Italian (Burrai, Scalorbi, Sebastiani, Cenerelli Cocchi, 2009), Spanish (Hawthorne, Youngblut Brooten, 2011) and Farsi (Saffari, Koenig, Ghanizadeh, Pakpour Baldacchino, 2014) languages. Validity and reliability of these versions were established accordingly. Muslim Religiosity Scale This is a 13 – items scale that measures the religiosity of Muslim population. It has two subscales. The first subscale is a 10 – item religious practices scale while the second subscale is a 3 – items intrinsic religious beliefs scale. Validity and reliability of the scale was earlier established with a Cronbach’s alpha of 0.68, 0.64 and 0.93 for the full scale, religious practices scale and intrinsic beliefs scale, respectively. (Koenig, Al Zaben, Khalifa Al Shohaib, 2014; Al Zaben et al. 2014) The Arabic version of the scale was utilized in this study. Quality of Life Index Dialysis Version III The Ferrans and Powers Quality of Life Index Dialysis (QLI) Version-III measures the HRQoL of the HD patients. This scale has four subscales which includes health and functioning subscale, social and economic subscale, psychological/spiritual subscale, and family subscale. The QLI has two parts. The first part measures the satisfaction of the respondents and the second part measures the importance of the various aspects of life. The ratings in the second part are used to weight the satisfaction responses. Items that are rated with higher importance have a greater effect on scores than those of lesser importance. Overall quality of life as well as scores in the four domains is calculated. A score of 19 and lower means poorer quality of life. Validity and reliability of the QLI Dialysis Version was reported somewhere else with a Cronbach’s alpha of 0.93. Likewise, the four subscales exhibited acceptable validity and reliability. Content validity was good as it was based from ext ensive literature reviews on HRQoL and with patients’ report. (Ferrans, 1996; Ferrans Powers, 1985; Ferrans Powers, 1992) The Arabic version of the Quality of Life Index Dialysis (QLI) Version-III was used in this study. Translation and Cross Cultural Adaptation of the SCS The translation and cross – cultural adaptation of the SCS followed the cross-cultural adaptation of self-report measures guidelines for translation. (Beaton, Bombardier, Guillemin Ferraz, 2000) The guideline suggests five stages: (1) translation, (2) synthesis, (3) back translation, (4) expert committee review, and (5) pretesting. In this study, the cultural and religious context of Saudi Arabic language was considered in the translation process. The first step of the adaptation is the forward translation. Two independent forward translations were made from English to Arabic by two bilingual Saudi nationals. One of them is a nurse educator who specializes in mental health nursing. The other Saudi is a lecturer with specialization in English language. After the translations have been done, the two translators together with an observer met to synthesize the result of the translation. A consensus from the two translators signified the completion of the Saudi Arabic version of the SCS. The Arabic version was then presented to two non-medically inclined translators who translated it back to English. These two translators were unaware of the concept as well as the purpose of the scale. The Arabic version was then presented to a panel which comprised of a: (1) Muslim religious leader; (2) Islam scholar, (3) nurse clinician, (4) nurse researcher, and (5) translator. The committee decided for the cultural and religious equivalence of each items in the scale. After reaching a consensus, the pre-final Arabic version of the SCS was formed. The pre-final Arabic version was then subjected for pilot testing for validity and reliability. †¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦ (Add modifications done here) Data Collection Data gathering was performed from May to June 2015. The SCS Arabic version, the Muslim Religiosity Scale Arabic version and the Ferrans and Powers Quality of Life Index Dialysis (QLI) Version-III Arabic version was distributed to the respondents by the researchers with the assistance of the nurses on duty. The nurses where properly informed about the purpose and procedure of the study. The respondents were given 20 to 25 minutes to respond to the scales. Three weeks after the initial data collection, the same questionnaires were redistributed to a subsample of 25 respondents. (Hawthorne, Youngblut Brooten, 2011) Ethical Consideration Ethical approval was granted by the Ethical Review Board of Shaqra University. Permission to conduct the study was sought from the administration of the general hospital. Modification and translation of the original version of the SCS to Arabic language was permitted by the original authors. The respondents were asked prior to participation to sign the informed consent signifying their understanding of their voluntary participation to the study. No incentives were offered to the respondents for their participation. Statistical Analysis All statistical analyses were done using the SPSS version 21.0. Internal consistency reliability of the Arabic version was assessed with coefficient alpha and item–total correlation (ITC). An alpha higher than 0.70 was considered acceptable internal consistency reliability while an ITC between 0.30 and 0.50 is considered moderate and ITC higher than 0.50 means good. Exploratory factor analysis was conducted to assess the factor structure of the SCS Arabic version. Kaiser – Meyer – Olkin (KMO) index was computed to check for sampling adequacy. KMO value equal to or higher than 0.6 indicate sampling adequacy. Further, to determine whether the correlations among variables were appropriate for the factor model, the Barlett’s test of sphericity was used. A Barlett’s test of sphericity with p The stability reliability for the test–retest subsample of the translated scale was assessed with Pearson product moment correlations. Convergent validity was established by examining the association between spiritual coping and religiosity. Divergent validity was established by the relationship between spiritual coping and health-related quality of life. Both were tested using Pearson product moment correlations. Differences between demographic profiles on the spiritual coping strategies using the SCS Arabic version were also examined using t-test and One-way ANOVA. A p-value less than 0.05 was considered significant.

1831, Year of Eclipse by Louis Masur Essay

The number of anthropologists, philosophers, and literary writers who portrayed their vision of America’s future includes many people. Louis Masur and George Orwell are two such literary writers who fit this group. They attempted to project the future of our American nation based on the current actions. Masur saw a trend, a path that was unavoidably steering in a particular direction. The analytical energies put into studying Louis Masur’s works are vast. I will review 1831, Year of Eclipse by Louis Masur and add some clarity to the reasoning behind the development and proof of his attempts at foreshadowing where the American nation was headed. Masur stated that 1831 marked the year in which America was transformed from a post- revolutionary republic into a democratic nation. The incidents and state-of-mind of our wobbly nation, in 1831, created the scaffold for reactive behavior that would lead to the catastrophic—yet necessary—outbreak of the U.S. Civil War thirty years later. Masur created a sense of foreboding. And how could he not? The state of civil unrest in our nation, at the time, was teeming with hostility as the North was, very clearly, in a face-off against the South. The issue of slavery, obviously, was the catalyst highlighting the fragility of a nation that was just over 50 years old. Part of the trials behind Masur’s thesis and the on-going development of his publication, were also linked to the prevailing image of the soon-to-come solar eclipse. The year of 1831 was more of a window of opportunity and a spot to view his on-going research of America’s turmoil instead of a time for Masur to join forces and advertise his premonitions. The eclipse of the sun prevailed on February 12, 1831 and received all the media hype that was available in that era. Some literary presenters and political strongmen at the time chose to use the shadow of the sun as a metaphor or omen-like prophecy of the times to come. Yet, at the time, Masur took this opportunistic moment in history and made a parallel link. He likened the storming eclipse of our planet’s closest star as a metaphor to the gathering protests over slavery, abolition, taxation, rights of state, and even religious arguments. Masur, in fact, wasn’t the only one who saw the inevitability of Civil War due to the anguish over slavery. Alexis de Tocquieville was another person who perceived the war on the way. Masur was a firm believer in the possible realization of the question at hand: can the United States survive as a nation? Masur offered the reader witty, intellectual methods in his writings regarding the troubles facing government officials and leaders of state. To say, hypocrisy was prevalent in this era of political, social, and developing democracy is an understatement. Most of Masur’s argument surrounded the issue of slavery and equality; for this was, without a doubt, the main thrust of civil unrest. Here are a few examples of issues Masur discussed in his publication: Virginia’s white representation of people displayed bitterness over the white women murdered during the slave revolution. They did, however, according to historical records, praise the Lord that rape wasn’t an issue during the killings. Secondly, once the revolt was squashed, some Southerners wanted to control any future revolt by instilling fear and terror in any revolutionary slaves. As an aside, isn’t it ironic—and sad—that today’s terrorism has caused worldwide fear, the same fear people of the South wanted to instill upon the slaves? We can view this ridiculous attempt at controlling slaves that were already under animal-like control as a precursor to tiny cells of Taliban terror, right within the walls separating the North and the South of the early 19th century. Masur went on to state how the fury of hypocrisy in our nation of civil unrest led the Southern doctrine to lie. Imagine that. The Southerners made claims that the slaves were actually content, and even loyal, to their slave owners.   There was more rage in the separation of people as Northern newspaper editors and the North-People, in general, were annoyed by William Lloyd Garrison’s radical abolitionist newspaper, The Liberator. Yet, just as is the case in the impact of 21st century media, this fierce resistance only improved newspaper circulation. The people wanted to hear about the ‘dirt.’ The fragility of our nation was further unhinged by certain southern states taking pride in the doctrine of nullification. This, in turn, led to the federal government losing power to interfere with slave trade. However, one of the pinnacles toward the start of the war occurred when Garrison began to advertise the U.S. constitution as an â€Å"agreement in hell.† In closing, the breadth of Masur’s writings were simply a method for this well-organized, well-researched, and prolific writer to create and advertise what was actually going in the south, and how political unrest and a separation of state was clouding the vision of the governing body. This was not the means toward developing a free nation, as prescribed in the U.S. constitution by our founding Fore Fathers. He used wit and did not hide or gloss over the details. He was not developing a thesis simply for the sake of telling a story. His pride and dire concern over the fate of the ground he walked on needed a voice of reason. His book 1831, Year of Eclipse was the driving force, and the voice of reason, behind his means of preparing the people for the onslaught that was to come. SOURCES Masur, Louis, 1831, Year of Eclipse. New York : Hill and Wang, 2001.

Little Drummer Kid Essay

Back when I was a child I never asked for much. I never had much of an interest in toys and spent most of my time alone. Even at the age of 8 I was a deep thinker, always questioning why things happen the way they do. I was constantly observing the world around me as if I was on the outside. I learned to appreciate silence at such a young age and didn’t speak much. I only spoke when I was spoken to, and even then I’d give a short response. I felt like I had so much to say but never found the right way to say it. I never found my voice until my eighth birthday when I had received a present that would forever change my life and give me a voice. My parents knew that I had a deep interest in music, heavy metal in particular, and would often catch me outside pretending to play drums with small twigs as drumsticks and various sized rocks for drums. My stepfather was a singer and he played in bands all the time so I was used to seeing musical instruments and recording equipmen t throughout the house. I used to tell my mom that I wanted to be a talented drummer someday so I could be in a band with my stepfather. For about three months my mom kept hinting that if I was good, went to school, and made sure I was always cleaning up after myself that I would get a special present on my birthday. So along comes my birthday and we pull up to my grandmother’s house, which is where all my birthday parties were, and I can see all the Halloween decorations that she had made herself. My birthday is on October 28th so we always had Halloween parties for my birthday. My whole family would dress up in whatever they want, my grandmother would decorate the living room and kitchen with various creepy Halloween Jack o lanterns, fake spiders hanging from the ceiling which was made to look like a giant spider web, and the infamous electronic bat that she would hang on the ceiling fan so it looked like it was flying around in circles. The bat would often fly off the fan and hit someone in the head or get in someone’s food. It was something that everybody would be afraid to admit they actually enjoy. Even though it’s dangerous, everyone would burst  out laughing and start talking about how they knew it would happen eventually. I don’t remember too much about the actual party and I really can’t recall what presents I had gotten from other family members. All that was on my mind was what my mom had said 3 months prior. I made sure I was doing well in school, made my bed every morning and washed my dishes after I would eat. I was trying my best to be a good boy so I could get that â€Å"special present† that my mom had told me about. The party was slowing down and everyone was leaving so I got to say goodbye to everyone but I was pretty upset and let down. I got many gifts but none were what I actually wanted: a drum set. My parents and I were getting ready to leave and my excitement from the day had quickly faded. I just sulked around for the last few minutes while my mom packed up all my stuff and said goodbye to my grandmother. My mom looked at me while we were walking to the car and said, â€Å"Joey, don’t look so sad. There’s one more gift waiting for you at home. It w as too big to bring to your grandmas.† She had a big smile on her face and in that moment I knew exactly what she was talking about. Upon arriving at home I ran out of the car, up the stairs, and waited impatiently for my parents to hurry up and unlock the front door. They yelled to me, â€Å"Don’t you want your gifts out of the trunk before we go inside?† I truly didn’t care about those other gifts, so I just stood where I was and waited, bouncing up and down with a huge grin on my face. My mom came and unlocked the door quickly because she knew what I was waiting for. As soon as we went inside I ran off like a little maniac, running through the entire house, looking for a drum set. My mother seemed to be in shock. Normally I was a quiet and composed kid, but here I was running around, screaming, and she didn’t know what to do. As I ran by her for about the fifth time, she grabbed my arm and told me to relax and she would show me my present. She said it was in the basement but she wanted me to walk slowly with her so I didn’t fall down the stairs. We went down and at the bottom was this big thing covered with a giant sheet. I knew I had gotten what I’ve been wanting: A drum set. When I had first looked at it I was in complete amazement. This wasn’t a child sized drum set, which I’ve seen in music magazines. I was already big for my age so my parents didn’t want to buy something for me that I would grow out of quickly. So they decided to buy me a $2500 7-piece Pearl drum set. It was huge! My entire body at the time could have fit inside the floor  toms and the bass drums. I fell in love with it as soon as I saw it. It was painted all white and the drumheads were clear so I could see the inside of each drum. I remember staring in amazement just looking at the wood on the inside wondering how they get it to bend so perfectly into the shape of a circle. The first few moments looking at the drums are the fondest memories I have of my childhood. The way the light gleamed off of the shiny gold cymbals was mesmerizing and the smell of the wood was so strong that it had imagined the entire drum set being cut from trees and put together all in my basement just for me. A feeling of stillness and calm washed over me like a tide. For the first time in my life, even at that young age, I had felt fully at peace. It’s almost indescribable how intense this experience was. Before I had even picked up the drumsticks, I knew I had found my calling. It was late in the night and I understood that I wouldn’t be able to play right then and there, but I knew that I was going to start playing bright and early the next morning. That night I had sat up in my room and listened to almost every cd I had, trying to pay attention to the drum parts that I wanted to try and play. Before I knew it, the sun was up and I was ready to play drums for the first time. I decided to wait until my mom woke up before I would startle her out of bed with the loud crashing of cymbals. As soon as she woke up and came out of her room, she saw me sitting quietly at the kitchen table. She knew what I was waiting for and simple said, â€Å"Go ahead.† I had ran down the stairs so quickly that I think my feet only touched 2 steps. I finally picked up the drumsticks and sat down behind the entire drum set and looked out to the objects in the room like random boxes, chairs, and stuff that was down there for storage and pretended that they were all people and I was a rock star playing in front of a huge crowd. I didn’t waste any time and stated swinging the sticks. I had finally found my voice: through music. I seemed to have a natural talent and playing what I felt was easy for me from then on. I played my emotions and spoke my mind through that drum set. It made me feel so much more significant in the world. Playing drums is the most empowering thing I’ve ever found in my life. To this day I still play drums. I’ve been in about a dozen local bands and have played around 100 shows in Massachusetts and New Hampshire. Though I currently do not play in bands, I still love playing for myself. It’s the most therapeutic thing for me. It channels all of my sadness,  anger, joy, and empathy into a form of art. It’s a healthy outlet for me especially with so many stressors in my life. I need drums in my life to help me deal with certain struggles. Even at my darkest times, my drums and all of my music have been right there with me and help me persevere through any obstacle that comes my way. I’m a drummer and that’s all I ever wanted. Even if I am never famous, I’m still content with everything I continue to create for myself.

Persuasive Essay On Bullying - 1010 Words

Bullying has been a crime for many years, yet what exactly are we doing to stop it? The most dangerous type of bullying is physical bullying. Google defines physical bullying as â€Å"using one’s body and physical bodily acts to exert power over peers.† Examples of physical bullying is punching, kicking, slapping and shoving. Bullies are quickly to judge other kids because of their disabilities, â€Å"Oh he can’t read, he’s so dumb!† not knowing exactly what they’re going through. People who bully other kids might be experiencing domestic violence or suffering from mental issues. People that suffer from bipolar depression are determined to be not only the victims, but can also be the cause. Although, the government made no federal laws about†¦show more content†¦Many experts believe bullying behavior is on the rise because children increasingly grow up without the kinds of experience that lead to the development of social skills. Co mmunication is key, professionals believe that kids should talk to their parents and not be afraid to open up and thats a main issue with some families. Thesis Statement: Bullying statistics indicate bullying is just getting worse. Many studies have shown increasing domestic violence at home leading to an increase in bullying online and school. Bullying is not only physical but it can also disrupt a person’s emotions that can lead to depression. Depression is a sad feeling where you lose all hope and courage for yourself. Depression can be caused by bullying, in fact bullies as well as the victims are most likely to be depressed. Depression can lead to low-self of esteem, high rate of being absent in school, anxiety, and even physical illness. Experts found that â€Å"among students who said they were frequently bullied in school nearly 30% reported depression then leads to suicide.† As we see on the graph, suicide rates have increased in the past 17 years. This increase was a result of bullying. Suicide is the third leading cause of death among young people, resulting in about 4,400 deaths per year. Bully victims are between 2 to 9 times more likely to consider suicide than non-victims according to Yale University. Showing signs of depression, like ongoingShow MoreRelatedBullying Persuasive Essay730 Words   |  3 PagesBullying is a problem that happens in almost every single school and it can have many different reasons and ways. Bullying can happen online or at schools. It is becoming a big problem because it is worldwide and it is not good for kids to get bullied. Kids can become depressed when they are being bullied. Also they can have mental health problems later on. It already has a lot of attention but it needs more so it can be stopped. Bullying needs a lot more attention because too many kids are beingRead MorePersuasive Essay On Bullying1203 Words   |  5 Pagesfather had been jailed for hitting her† (Goad). 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