Resilience in Selangor's Orang Asli Youths During COVID-19

Glossary definitions and references:

Scientific and Ayurvedic Glossary list for “Resilience in Selangor's Orang Asli Youths During COVID-19”. This list explains important keywords that occur in this article and links it to the glossary for a better understanding of that concept in the context of Ayurveda and other topics.

1) Family:
The term 'Family' signifies the essential support system that plays a crucial role in individual resilience and psychological health, especially during challenging times like the COVID-19 pandemic. Strong family ties often enhance coping mechanisms, foster emotional stability, and provide necessary social support, illustrating their importance to well-being in marginalized communities.

2) Study (Studying):
'Study' refers to a systematic examination aimed at understanding behavioral, social, and psychological responses to external stressors, such as a pandemic. In the context of this research, it highlights the focus on assessment and analysis of psychological resilience among Indigenous youth, providing valuable insights into their coping strategies and mental health.

3) Table:
'Table' denotes a structured way of displaying data, making it easier to analyze study findings visually. In academic research, tables are crucial for summarizing quantitative results, like psychological resilience scores, allowing researchers and readers to grasp the implications of the data efficiently.

4) Village:
'Village' indicates the localized community setting where the study was conducted, specifically among the Orang Asli communities in Malaysia. This term highlights the significance of cultural context and the social dynamics within the village structure, affecting the resilience and coping strategies of its inhabitants during crises.

5) Anxiety:
'Anxiety' represents a common mental health issue characterized by excessive worry or fear, often exacerbated during stressful situations like the COVID-19 pandemic. Understanding anxiety levels among Indigenous youth is vital as it impacts their psychological resilience, quality of life, and overall mental well-being.

6) Mental health:
'Mental health' encompasses emotional, psychological, and social well-being, influencing thoughts, feelings, and behaviors. It is critical during a pandemic; the study examines factors affecting mental health resilience, providing insights helpful for interventions tailored to marginalized populations like the Orang Asli in Malaysia.

7) Depression:
'Depression' is a serious mental health condition that can lead to significant impairment in daily functioning. The study assesses depression levels among participants, as its prevalence can dramatically affect resilience and coping strategies, particularly among vulnerable youth during the COVID-19 pandemic.

8) Life:
'Life' refers to the lived experiences of the youth in the study, encapsulating their daily realities, challenges, and interactions within their communities. It highlights how individual and collective life experiences shape psychological resilience, emphasizing the need to consider these perspectives in mental health interventions.

9) Reliability:
'Reliability' pertains to the consistency of research measures over time. In the context of this study, it emphasizes the importance of using reliable scales (such as the CD-RISC-25) to assess psychological resilience accurately, ensuring that findings are trustworthy and applicable to broader populations.

10) Quality:
'Quality' refers to the standard of life experienced by individuals, encompassing important aspects such as emotional well-being, social relationships, and environmental factors. This study measures quality of life among the youth, providing insights into how resilience differentiates their perceptions and experiences during the pandemic.

11) Indian:
'Indian' may allude to comparisons made with Indigenous populations outside Malaysia, notably addressing resilience among Native Americans. By making such comparisons, the study draws connections between diverse Indigenous groups' coping mechanisms in the face of similar adversities.

12) Education:
'Education' signifies an important factor affecting the psychological resilience of youth. The study investigates educational levels among participants, highlighting how access to education can shape coping strategies and mental health outcomes, essential for fostering resilience in marginalized communities.

13) Disease:
'Disease' signifies the biological and psychological ramifications of COVID-19, which serve as stressors impacting mental health. The study situates mental health within the context of a disease outbreak, examining how Indigenous communities' resilience is tested by such public health crises.

14) Forest:
'Forest' symbolizes the natural environment crucial to the Indigenous identity and livelihood of the Orang Asli communities. The interaction with forests is significant for psychological health and resilience, providing not only resources but also cultural and spiritual connections essential for coping during crises.

15) Nature:
'Nature' represents a source of healing, connection, and identity for Indigenous populations. The study explores how engagement with natural environments contributes to psychological resilience, highlighting the need for interventions that reconnect youths with their cultural and natural landscapes to enhance mental well-being.

16) Chang:
'Chang' might refer to concepts involving change, emphasizing how environmental and social changes due to the pandemic impact psychological resilience. The study examines these changes in the context of life transitions when studying youth's ability to adapt to new stressors.

17) Desha (Desa):
'Desa,' which means village in Malay, reinforces the importance of localized cultural context in the study. This term emphasizes the role of community and environment in shaping individual and collective resilience, particularly among marginalized rural populations.

18) Musha (Musa, Musá):
'Musa' may reference a contributing author or an influential figure in the research, reminding readers of the collaborative aspect of mental health studies and the necessity of contributions from various stakeholders in understanding Indigenous resilience during crises.

19) Perception:
'Perception' refers to how individuals understand and interpret their experiences and environment. This study highlights perceptions of psychological resilience, influencing how youth cope with COVID-19's impact and illuminating the subjective nature of mental health among Indigenous populations.

20) Developing:
'Developing' signifies the active processes aimed at enhancing psychological resilience through targeted interventions. The study identifies factors that can help shape effective strategies for Indigenous youth, signaling the importance of developmental programs for improved coping mechanisms in future crises.

21) Rules:
'Rules' indicate the structured guidelines or frameworks surrounding interventions and social responses amid crises. The study infers that understanding these regulations is important for implementing effective support systems that account for cultural and community-specific needs.

22) Field:
'Field' refers to the academic discipline of study, encompassing various aspects of mental health, resilience, and Indigenous knowledge. This term underscores the interdisciplinary nature of research, highlighting valuable contributions from psychology, sociology, and anthropology in addressing Indigenous youths' needs.

23) Pur:
'Poor' refers to the socio-economic status of certain populations, including the Orang Asli communities, highlighting how financial stressors compound the effects of psychological challenges. Understanding the realities of poverty contributes to the necessity for tailored mental health interventions.

24) Measurement:
'Measurement' pertains to the techniques and tools used in research, such as questionnaires and scales, to assess psychological resilience. Accurate measurement is critical in the study to ensure that findings are valid and can inform community-specific interventions.

25) Knowledge:
'Knowledge' signifies the understanding gained through research and community engagement efforts, providing insights into the resilience factors specific to the Orang Asli people. This term underscores the significance of culturally relevant data in shaping mental health policies and programs.

26) Gayatri:
'Gayatri' may refer to an author or key contributor to the research, highlighting the collaborative efforts essential for studying complex topics like psychological resilience. Such contributions are vital for acknowledging diverse perspectives in academic discourse.

27) Chinna:
'Chinna' also refers to a contributor or author in the study, showcasing the collaborative nature of contemporary research. The mention of various authors encourages recognition of interdisciplinary contributions to understand and address mental health in indigenous populations.

28) House:
'House' signifies shelter, security, and a sense of belonging, impacting mental health. The study explores how living conditions affect resilience levels, indicating that stable housing situations contribute positively to psychological well-being among Indigenous youths.

29) Earth:
'Earth' represents the natural environments that Indigenous populations depend on for livelihood and cultural heritage. The study explores how relationship with the land contributes to psychological resilience, framing environmental well-being as essential for mental health among marginalized communities.

30) Alam (Alaṁ):
'Alam' refers to the natural environment and underscores its importance in shaping psychological resilience among Indigenous communities. The term emphasizes the connection between land preservation, cultural identity, and mental health in the context of the Orang Asli.

31) Mota:
'Mota' may reference a contributing author to the research, advocating for inclusion and cooperation in addressing indigenous peoples' psychological challenges. Acknowledging various contributors respects collective efforts to enhance understanding of culturally sensitive resilience factors.

32) King:
'King' might relate to leadership or influential figures that can shape community responses to crises. Understanding how leadership dynamics affect resilience can inform strategies for combating mental health issues in Indigenous populations during the pandemic.

33) Waka:
'Waka' can symbolize journeys or cultural narratives that contribute to identity and resilience. Recognizing such cultural elements allows researchers to appreciate the rich heritage that bolsters young people's mental health and coping mechanisms.

34) Crop:
'Crop' relates to agricultural produce crucial for food security, economic stability, and cultural practices among Indigenous populations. The study highlights how disruptions to agricultural activities due to the pandemic impact psychological resilience, linking nutrition and mental health.

35) Post:
'Post' refers to responses following a crisis, emphasizing how resilience can be developed over time. The study evaluates how Indigenous youths adapt after significant disruptions, exploring the social and psychological dimensions of recovery in marginalized populations.

36) Tai:
'Thai' denotes cultural contexts and systems that might provide comparative insights. This term situates the study within a broader regional understanding of resilience among Indigenous populations, drawing connections to the mental health experiences during similar socio-environmental challenges.

37) Educational institution:
'Educational institution' represents a crucial context for fostering resilience through learning and community support. The study emphasizes the role of schools and educational programs in shaping strategies for mental well-being among Indigenous youth.

38) Transmission:
'Transmission' highlights the spread of disease across populations, a critical factor during the COVID-19 pandemic. Understanding transmission rates contributes to comprehending the socio-cultural dynamics impacting psychological resilience among vulnerable groups like the Orang Asli.

39) Transformation (Transform, Transforming):
'Transformed' signifies the changes individuals undergo in response to crises. The study examines how psychological resilience allows for adaptation amidst adversities, focusing on the transformative processes that confer strength and coping abilities in Indigenous communities.

40) Discussion:
'Discussion' refers to the process of interpreting findings and their implications for further research and practice. This term emphasizes the importance of analyzing results collaboratively to glean insights that inform strategies for promoting resilience among Indigenous youth.

41) Suffering:
'Suffering' denotes the emotional and psychological pain many experience during crises. The study seeks to understand how resilience factors help mitigate this suffering, illustrating the critical need for tailored mental health support within marginalized communities.

42) Epidemic:
'Epidemic' refers to a widespread occurrence of an infectious disease that impacts community health. The study focuses on mental health outcomes resulting from the COVID-19 epidemic, examining how it shapes the psychological resilience of the Orang Asli youth population.

43) Language:
'Language' signifies a tool for communication and cultural expression, vital for preserving Indigenous identity. The study highlights the role of language in fostering community ties and psychological resilience, acknowledging how linguistic diversity enriches mental health discussions.

44) Teaching:
'Teaching' encompasses the processes of imparting knowledge and skills, crucial for building resilience. The study emphasizes educational interventions aimed at fostering coping strategies and promoting mental well-being among Indigenous youth, positioning education as a foundational resilience-building tool.

45) Habitat:
'Habitat' refers to the living environment of the Orang Asli, critical for their cultural maintenance and psychological well-being. The study investigates how environmental factors contribute to resilience, underscoring the need for protection and enhancement of their habitats during crises.

46) Falling:
'Falling' may indicate the decline in mental health or resilience during stressful periods. The study examines how various factors correlate with declining psychological resilience among Indigenous youth, addressing the urgent need for support mechanisms to counteract such trends.

47) Science (Scientific):
'Science' encompasses the systematic pursuit of knowledge, informing the methodologies used in the research. The study's scientific basis underlines its credibility, reinforcing the importance of evidence-based approaches in addressing the mental health needs of Indigenous populations.

48) Wisdom:
'Wisdom' signifies the useful knowledge acquired through experiences, essential for resilience. The study recognizes the importance of Indigenous wisdom in fostering coping strategies and adaptive skills, emphasizing community-based approaches that draw on traditional knowledge during crises.

49) Medium:
'Medium' refers to the various channels or methods utilized to convey messages. In the context of the study, it emphasizes the importance of effectively communicating mental health strategies and resilience-building techniques to ensure they reach Indigenous youth appropriately.

50) Water:
'Water' signifies a fundamental resource for life and health, essential for physical and mental well-being. The study highlights the importance of water accessibility in Indigenous communities, noting how lack of resources can affect resilience and mental health during crises.

51) Pride:
'Pride' indicates a sense of dignity and value derived from cultural identity. The study emphasizes fostering pride among Indigenous youth as a protective factor that enhances resilience, encouraging them to embrace their heritage and build mental strength.

52) Death:
'Death' represents the ultimate loss, significantly impacting psychological resilience. The study examines the effects of death during the pandemic on the mental health of Indigenous youth, underlining the need for supportive networks to address such profound challenges.

53) Mara:
'Mara' refers to a term commonly used in Malay cultures, often associated with land and community. This term underlines the significance of place and belonging in determining resilience factors, particularly in Indigenous contexts, where the land holds cultural significance.

54) Hand:
'Hand' symbolizes assistance and support from others. The study investigates how social support networks, including family and community, serve as protective factors to bolster psychological resilience among Indigenous youth during challenging times.

55) Pir:
'Peer' refers to individuals of similar age or background, highlighting the importance of social relationships in resilience. The study recognizes that supportive peer relationships contribute significantly to the mental well-being of Indigenous youth, providing essential emotional support.

56) Male:
'Male' denotes gender-based perspectives within the study, particularly focusing on how psychological resilience can vary between genders in Indigenous contexts. This term emphasizes the need for tailored approaches in mental health interventions that recognize gender differences in experiences and coping strategies.