Competence in Coping with Future-Related Stress in Adolescents from France,Italy, Great Britain,and Germany

The present study investigated how European adolescents cope with perceived future-related stress. Altogether 3,154 adolescents (mean age of 15 years) from four countries (n = 1,071 Italians, n = 1,433 Germans, n = 308 French, and n = 341 British) participated in the study. They completed the Problem Questionnaire, which assesses future-related stress, and the CASQ, which assesses how three coping styles (active coping, internal coping, and withdrawal) are used to deal with future-related stress. German and British adolescents showed low levels of stress, whereas French and Italian adolescents had high levels. All adolescents anticipated future-related problems but did not portray their futures negatively. In addition, they dealt with future-related stress actively and showed high levels of coping competence. Adolescents used active coping strategies most frequently, followed by thinking about possible solutions. Dysfunctional coping strategies (e.g., withdrawal) were used much less often. The effects of age, gender, and family variables on stress perception and coping style were negligible. Overall, our findings highlight the tenets of positive psychology by revealing that adolescents are concerned about their futures and that they show high agency in dealing with future-related problems. Further, the findings are relevant for positive youth development programs, especially those which endorse positive orientation to the future and coping competence.     

Religious and national group identification in adolescence: A study among three religious groups in Mauritius

Religious group identification is an important but understudied social identity. The present study investigates religious group identification among adolescents of different faiths (Hindu, Muslim, Christian) living in multicultural Mauritius. It further explores how religious and national group identities come together among religious majority and minority adolescents. For three age groups (11 to 19 years, N = 2152) we examined the strength of adolescents’ religious and national group identification, the associations between these two identities, and the relationships to global self‐esteem. Across age and religious group, participants reported stronger identification with their religious group than with the nation. Identification with both categories declined with age, with the exception of Muslims, whose strong religious identification was found across adolescence. The association between religious and national identification was positive, albeit stronger for the majority group of Hindus and for early adolescents. We examined the manner in which religious and national identities come together using a direct self‐identification measure and by combining the separate continuous measures of identification. Four distinct clusters of identification (predominant religious identifiers, dual identifiers, neutrals, and separate individuals) that were differently associated with global self‐esteem were found. Dual identifiers reported the highest level of global self‐esteem. The clusters of identification did not fully correspond to the findings for the direct self‐identification measure. The results are discussed in terms of the meaning of dual identity and the positive manner in which adolescents can manage their multiple identities while taking into account the ideological framework in which those identities are played out.     

The Adolescent Religious Coping Scale: Development,Validation, and Cross-Validation

Research literature on adolescent coping is growing, but typically such studies have ignored religious coping strategies and their potential impact on functioning. To address this lack, we developed the Adolescent Religious Coping Scale and used its seven subscales to examine the relationship between religious coping and emotional functioning. A cross-sectional research design was used with both a validation sample of Christian school students (Sample 1, N = 500, ages 12–19) and a cross-validation sample of Christian youth group attenders (Sample 2, N = 62, ages 11–18). Emotional functioning was assessed positively (life satisfaction) and negatively (hopelessness). Factor analyses supported factorial validity, and alpha levels supported reliability of the seven religious coping subscales (Positive God-Focused Coping, Seeking Religious Support, Constructive Distraction, Questioning, Avoidance, Denial, and Deferring). For both samples, religious coping was significantly related (unique variance) to religious support, parental support, and emotional functioning, respectively. In general, positive religious coping strategies were related to more support and better functioning, whereas the reverse was true for negative religious coping strategies. Moreover, many of these results were maintained even after controlling for variance due to age, gender, and religious attendance. As such, clinicians working with religious adolescents should consider encouraging these teens to optimize use of positive religious coping strategies and minimize reliance on negative ones as part of a holistic approach to handling stress. Religious coping findings are discussed regarding their comparison to general adolescent coping and with respect to future research directions.     

Quality of Relationship with Parents and Emotional Autonomy as Predictors of Self Concept and Loneliness in Adolescents with Learning Disabilities: The Moderating Role of the Relationship with Teachers

The present study aims to investigate the impact of family-level variables (emotional autonomy and the quality of the parents-adolescent relationship) on socio-emotional adjustment (loneliness and self-esteem) in adolescents with learning disabilities (LDs) and the role of the quality of the teacher-adolescent relationship in moderating the effects of these impacts. The participants are 293 typically developing adolescents (TD group) and 50 adolescents with learning disabilities (LD group), aged between 13 and 20. The following measures were administered: the Emotional Autonomy Scale (EAS), the Loneliness and Aloneness Scale for Children and Adolescents (LACA), the Assessment of Interpersonal Relations (AIR), and the Multidimensional Self Concept Scale (MSCS). The data showed that adolescents with LDs display significantly higher levels of peer-related loneliness, and lower levels of self-concept and perceived quality of relationships with parents and teachers. No significant differences emerged between the groups in emotional autonomy and in parent-related loneliness. Path analysis indicated that, in adolescents with LDs, emotional autonomy was more closely related to self-concept than in typically developing adolescents. A positive teacher-adolescent relationship could have a moderating effect on the relationships between the dimension considered only in the LD group. The findings have important implications for the implementation of intervention programs focused on social and emotional competences in young people with LDs.     

ADAPTIVE BEHAVIORS IN YOUNG CHILDREN: A UNIQUE CULTURAL COMPARISON IN ITALY

On account of a series of unique historical events, the present-day denizens of South Tyrol inhabit a cultural, political, and linguistic autonomous region that intercalates Italians and Austrian/German Italians. We compared contemporary Italian and Austrian/German Italian girls' and boys' adaptive behaviors in everyday activities in this region. Using the Vineland Adaptive Behavior Scales, we first interviewed mothers about their children's communication, daily living, socialization, and motor skills. Main effects of local culture (and no interactions with gender) emerged: Austrian/German Italian children were rated higher than Italian children in both adaptive daily living and socialization skills. Next, we explored ethnic differences in childrearing. Austrian/German Italians reported fostering greater autonomy in their children than Italians, and children's autonomy was associated with their adaptive behavior. Children living in neighboring Italian and Austrian/German Italian cultural niches appear to experience subtle but consequentially different conditions of development that express themselves in terms of differing levels of adaptive behaviors.     

基督教青少年的宗教性：以甘肃农村基督教群体为例

以148名基督教青少年为被试,研究了基督教青少年的宗教性。研究结果表明,（1）基督教青少年的宗教信仰的坚定性在减弱,没有表现出性别差异,出生于基督教家庭的青少年的宗教坚定性高于某个时期皈依的青少年;（2） 宗教倾向包括内倾宗教、外倾个人和外倾社会等三个方面,以外在个人倾向为主,不存在性别差异,“保持宗教者”在内倾宗教和外在个人维度的得分显著高于“脱离宗教者”;（3）高宗教卷入的基督教青少年在内倾宗教和外倾个人维度的得分显著地高于低宗教卷入的基督教青少年;（4 ）宗教倾向内部各维度间表现出显著的正相关,宗教态度的各维度与宗教卷入、内倾宗教倾向和外在个人宗教倾向表现出显著的正相关     

Differentiation of self and trait anxiety: A cross‐cultural perspective

Cultural differences are likely to affect the ability to deal with anxiety. We investigated this issue among four cultural groups—Germans and Italians (Europeans living in South Tyrol, Italy), Jews and Arabs (Israelis)—in terms of their levels of differentiation of self, trait anxiety and somatic symptoms. We also examined the relationship of differentiation of self to trait anxiety and somatic symptoms. The sample consisted of 824 students: 387 Israelis (mean age 23.6) and 437 Europeans (mean age 22.3). Israeli participants reported lower levels of trait anxiety than European students. Jewish students reported lower trait anxiety than Arab students (mean difference = ?.14, p < .009), while there was no difference between German and Italian students (mean difference = .03, p > .99). Jews reported a significantly lower level of emotional cutoff than Arabs (mean difference = ?.45, p < .001), and Germans reported a significantly lower level of emotional reactivity than Italians (mean difference = .29, p < .001). Emotional reactivity and I‐position predicted all participants' trait anxiety. On the whole, results point to the importance of examining differentiation of self when trying to reduce trait anxiety, as well as some important cultural differences.     

Religious Beliefs,Diet, and Physical Activity Among Jewish Adolescents

Despite a well‐documented connection between religion and mortality, the link between religion and obesity‐related outcomes and behaviors has not been adequately studied, particularly among adolescents. This study examines whether self‐reported religious beliefs influence decisions about physical activity and diet in a sample of Jewish adolescents (n = 351). The results show that reporting a stronger influence of religious beliefs on health behaviors is associated with behaviors related to physical activity, but not diet. In adjusted regression models, individuals who report that their religious beliefs influence decisions about being physically active “a lot” have significantly more active days per week than those who say their religious beliefs do not influence such decisions. Similar effects are seen with regard to the students’ overall amount of sedentary time. The results shed light on previously documented relationships between religion and health, provide practical implications for religious organizations and leaders, and suggest areas for future research.     

Patients’ Expectations of Healthcare Chaplaincy: A Cross-Sectional Study in the German Part of Switzerland

Identifying patients’ expectations of and need for healthcare chaplaincy is important in terms of appropriate intervention. Therefore, a sample of 612 patients from 32 general hospitals and psychiatric clinics in the German part of Switzerland was surveyed about their expectations of chaplaincy service. A principal component factor analysis of participants’ ratings found that the survey items fell into three distinct categories. These were the need for (1) emotional support, (2) help to cope with illness/disease, and (3) religious/spiritual assistance. Among the expectations, the need for emotional support was rated most important, followed by help to cope and, lastly, religious/spiritual assistance. Gender, religious denomination, general religiosity, and subjective health status significantly influenced these expectations. The results showed that fulfilling patients’ expectations increases their overall satisfaction with, and the importance they accord to the chaplain’s visit, as well as their confidence in the chaplain.     

Religious Characteristics,Spirituality, and Depressive Symptoms Among 10th- to 12th-Graders Living in a Buddhist or Daoist Culture: A Short-Term Longitudinal Study

This study examines changes in and the relationship among religiosity, spiritual well-being, and depressive symptoms in primarily Buddhist or Daoist Taiwanese adolescents. A total of 2,239 16- to 18-year-old adolescents from 4 high schools were randomly selected and completed a questionnaire at baseline and at 6-month follow-up. Half of the Taiwanese adolescents reported being religious (50%), with Buddhism or Daoism predominating in terms of religious affiliation. Around 80% of adolescents believed in a God, but less than 40% believed that religion is important. Mixed models found no significant relationships between religiosity and spirituality or between religiosity and depressive symptoms. Self-efficacy and life scheme are valid domains for the spirituality construct, and a reciprocal relationship was found between spiritual well-being and depressive symptoms. This reciprocal relationship in adolescents is discussed in terms of a Buddhist or Daoist cultural context.     

Catholic Schooling, Protestant Schooling, and Religious Commitment in Young Adulthood

If and how Catholic and Protestant schools influence the religious lives of their students once they have graduated is unclear. Methodological limitations and inconsistencies in previous studies have resulted in confusing and often contradictory findings. Using data from two waves of the National Longitudinal Study of Adolescent Health ( N  = 11,212), I compare the religious lives of young adults who attended Catholic, Protestant, and secular schools as adolescents. The results suggest that Protestant schoolers are far more religious as young adults than those who attended a secular school, a difference that is at least partially explained by the schools' religious environment. But young adults who attended Catholic schools report levels of religiosity that are similar to those educated in a secular school, and are actually lower for some outcomes. Studies of religious schoolers that ignore the religious tradition of the school overlook these differing effects and forfeit statistical explanatory power.     

Mental disorder among nonreligious adolescents

This study is the first of its kind to investigate mental disorder among nonreligious adolescents. In this paper, we report three main findings based on data from the National Comorbidity Survey of Adolescents. First, nonreligious adolescents on average have higher rates of mental disorder than adolescents who identify as religious. Second, there is variability in rates of mental disorder among the three types of nonreligious adolescents, with atheists/agnostics experiencing the highest rates, followed by those with no religion, and those with no religious preference. Indeed, after controlling for a host of sociodemographic characteristics, adolescents with no preference have levels of mental disorder that do not differ from the religiously affiliated. Third, the mental health disadvantage of nonreligiosity is strongest among nonreligious adolescents with two highly religious parents. Their rates of mental illness are almost twice that of religious adolescents raised in religious households. Moreover, neither nonreligious nor religious adolescents are negatively affected by being raised in nonreligious households.     

Reactions to perceived deprivation in ingroup and outgroup: a cross-cultural comparison

An experiment is reported in which the reactions of observers to the relative and absolute deprivation of others are assessed. Eighty German and 80 Italian subjects made decisions about ingroup (own nationality) or outgroup (foreign) protagonists suffering high or low relative and absolute deprivation. Results showed that subjects were more likely to take social action that violated some rule when the protagonist was in high rather than low absolute deprivation. Racist subjects were somewhat more likely to satisfy the request of a deprived ingroup protagonist whereas non-racist subjects favoured the deprived outgroup. No differences emerged for non-deprived protagonists. Overall, Germans tended to take social action only when the protagonist suffered high absolute deprivation whereas Italians took action regardless of degree of absolute deprivation. © 1998 John Wiley & Sons, Ltd.     

Religiousness,social support and subjective well‐being: An exploratory study among adolescents in an Asian atheist country

Few studies have focused on the relationships among religiousness, social support and subjective well‐being in Chinese adolescent populations. This study tries to fill this gap. Using cluster sampling, we selected two groups: Group A, which included 738 Tibetan adolescents with a formal religious affiliation and represented adolescents from a religious culture, and Group B, which included 720 Han adolescents without a religious affiliation and represented adolescents from an irreligious culture. Structural equation modelling showed that only in Group A did social support mediate (partially) the relationship between religious experience and subjective well‐being; furthermore, the results of a hierarchical regression analysis showed that only in Group A did social support moderate the relationship between religious ideology and subjective well‐being. Possible explanations for the discrepancies between the findings obtained in this study and those obtained in previous studies are discussed.     

Body dissatisfaction in Latin and Spanish adolescents

The present paper has two aims: firstly to analyse and compare body dissatisfaction of Spanish and Latin adolescents, and secondly to determine the impact of sociocultural factors and Body Mass Index (BMI) on dissatisfaction. The sample is made up of 403 adolescents, 191 Spaniards and 212 Latin-Americans, all of them students in Basque Country high schools. They were assessed by the Body Shape Questionnaire (BSQ), the CIMEC-26 (a questionnaire designed to assess the influence of the aesthetic body model), and the BMI. The results show that the Latin adolescents have a higher level of body dissatisfaction than the Spanish. This is due to the greater influence in the Latin adolescents of sociocultural factors.     

Dreams,emotions, and social sharing of dreams

Current life emotional experiences have been demonstrated to elicit a process called social sharing of emotion, consisting of repetitive talking about these experiences in conversations with relevant others. Like many diurnal experiences, dreams are generally loaded with emotional elements, and empirical evidence has suggested that individuals share their dreams with others mainly belonging to the circle of intimates. The present study examined whether the intensity of the emotion experienced in a dream predicts the extent to which this dream is socially shared. The prediction was tested independently for positively valenced and negatively valenced dreams, on two samples of respondents, i.e., Belgians and Italians. Other potential predictors of sharing were considered, including a number of cognitive appraisals and cognitive consequences of emotion. Results confirmed that emotion intensity is the main predictor of social sharing for both negative and positive dreams. In addition, the analysis of dream contents accounted for a high level of emotional intensity associated with respondents’ dreaming. Implications for theory and functions fulfilled by emotion with regard to social interactions are discussed.     

A social role for churches and cultural demarcation: how German MEPs represent religion in the European Parliament

This study deals with the question of how German members of the European Parliament (MEPs) represent the German model of religion–state relations at the European level. Based on a survey and interviews with German MEPs as well as a content-analysis of German MEPs’ speeches, motions and parliamentary questions during the seventh term of the European Parliament (EP), our study demonstrates that this model is represented in three dimensions. First, German MEPs reflect the close cooperation between the churches and the state in Germany, primarily on social issues, through largely church- and religion-friendly attitudes and relatively frequent contacts with religious interest-groups. Second, by referring to religious freedoms and minorities primarily outside the EU and by placing Islam in considerably more critical contexts than Christianity, German MEPs create a cultural demarcation line between Islam and Christianity through their parliamentary activities, which is similar to, though less politicised than, cultural boundaries often produced in public debates in Germany. Third, our study illustrates similar patterns of religious affiliation and subjective religiosity among German parliamentarians in both the EP and the national Parliament, which to some degree also reflect societal trends in Germany. Yet our data also suggest that European political elites are more religious than the average German population. If the presence of religion in terms of religious interest-groups and arguments is included, the EP appears to be more secularist than the German Parliament.     

Religious involvement and the social competence and adjustment of Indonesian Muslim adolescents

This study assessed the relation between religious involvement and multiple indices of competence in 183 eighth- and ninth-grade Indonesian Muslim adolescents (M = 13.3 years). The authors assessed spirituality and religiosity using both parent and adolescent reports, and social competence and adjustment using multiple measures and data sources. Structural equation modeling analyses revealed that parent and adolescent reports of religiosity and spirituality yielded a single religious involvement latent variable that was related to peer group status, academic achievement, emotional regulation, prosocial behavior, antisocial/problem behavior, internalizing behavior, and self-esteem. The consistency of relations between religious involvement and competence may be in part attributable to the collectivist context of religion in West Java, Indonesia, within which people exhibit strong beliefs in Islam and religion permeates daily life.     

PTSD青少年执行功能缺陷的情绪特异性

已有研究表明PTSD青少年存在执行功能缺陷,但尚不清楚这种缺陷是否具有情绪特异性。以2008年汶川地震重灾区汉旺中学PTSD、非PTSD以及非灾区青少年各28名为被试,探讨震后PTSD青少年执行功能缺陷是否具有情绪特异性。实验1采用经典Stroop范式,结果发现3组被试的Stroop效应量无显著差异;实验2采用情绪Stroop范式,结果发现PTSD组对地震信息的Stroop效应量显著大于非PTSD组和控制组。整个研究表明,震后PTSD青少年的执行功能缺陷具有情绪特异性。     

Sex and age difference in adolescents' value judgements of historically important events: theory, stereotypes and data

The extent to which younger and older adolescents differed in their value judgments of historically important events was examined. Subjects were asked to list the ten most important events that happened in or to the U.S. since 1990. The subjects' choices were analyzed as a function of sex, age, political and religious orientation, and family size. In addition, 100 undergraduates were asked to serve as judges and predict which categories would be cited more frequently by males and which by females. Results indicated that the judges' predictions did not match the data. Age was a much better predictor of value judgments than sex. Further, several additional differences in value judgments were revealed that would have been missed had only the variables of sex and age been included in the analyses.