Adverse childhood experiences,religious/spiritual struggles,and mental health symptoms: examination of mediation models

Emerging research has documented greater risk for posttraumatic stress disorder (PTSD) and depression among young adults with prior adverse childhood experiences (ACEs). Building upon prior findings, we hypothesised that religious/spiritual (R/S) struggles may serve as an intervening pathway through which accumulation of ACEs impacts mental health symptom severity in this population. Young adults (N?=?458) were recruited from a southeastern university to complete an online self-report survey that assessed for ACEs, lifetime trauma exposure, R/S struggles, PTSD and depressive symptomatology. Bivariate correlations yielded significant positive relationships between ACEs and all six types of R/S struggles, depression, and PTSD. Additionally, when accounting for non-childhood trauma exposure, the mediational analyses indicated an indirect effect of struggles with ultimate meaning on the well-establish association between ACEs and mental health symptoms. Clinical implications (such as the importance of fostering meaning making), study limitations, and future research directions are discussed.     

Use of religious and spiritual interventions by trainees in APA-accredited Christian clinical psychology programs

Little is known about the effectiveness of Christian clinical programs accredited by the American Psychological Association in training students to use religious and spiritual interventions in therapy. We surveyed 162 student therapists from three such programs regarding their training experiences and use of religious and spiritual interventions. Self-reported competency and use of religious and spiritual interventions correlated with a number of training components. However, none of the training components predicted unique variance in regression equations above and beyond that of general professional training, personal religiousness, and intervention-specific training. Suggestions are offered regarding intervention-specific training in both Christian and secular programs, the role of personal therapy in training, and the development of guidelines for competency in using religious and spiritual interventions.     

Navigating the spaces of children’s spiritual experiences: influences of tradition(s), multidisciplinarity and perceptions

ABSTRACT

Children across the world report similar spiritual experiences. Empirical studies suggest that most resonate with the children’s traditions; a finding which should, in theory, afford them a safe spiritual space. However, a number of factors can situate them in a less certain place. The paper uses the metaphors of trees imbued with different shades of light, from the vivid, shimmering and opaque to the invisible, to illustrate the types of spiritual spaces in which children find themselves. Their location is shaped in part by connection or disconnection with traditions, alongside wider cultural forces. Three navigation tools are used to show how children may move between these spaces: the spiritual experience and its relationship with traditions; the influences of multidisciplinary approaches; and children’s perceptions of their experiences. The paper concludes that these metaphors and tools may be a useful way to understand the spiritual spaces in which children find themselves.     

Relationship stigma and Black-White interracial marital satisfaction: the mediating role of religious/spiritual well-being

Although the percentage of Black-White interracial marriage continues to increase in the United States, research is limited related to the impact of stigma on these couples and the processes that influence their responses to negative racial experiences. In the current study, the Vulnerability-Stress-Adaptation model was used as a theoretical foundation to investigate the relationship between stigma and couple satisfaction among Black-White interracially married couples, along with the potential mediating role of religious/spiritual well-being. A community sample of 180 interracially married individuals responded to surveys assessing their experiences of stigma due to being a member of an interracial couple, religious/spiritual well-being, and couple satisfaction. The analysis revealed that relationship stigma was negatively associated with couple satisfaction, and religious/spiritual well-being mediated the relationship between these two variables. To conclude, recommendations for intervention and prevention in the lives of Black-White interracial couples are offered.     

Identity in bipolar disorder: Self-worth and achievement

This article considers self and self-concept in bipolar disorder. Bipolar disorder, defined on the basis of manic symptoms, is a highly debilitating psychopathology. It is heavily grounded in biology but symptom course is still very responsive to psychological and social forces in the lives of persons who have the disorder. This review assumes an overall view of the self that is typical of personality psychology: self as traits, self as goals and aspirations, and ongoing efforts to attain those goals. In this review, we will discuss two different facets of self and identity in bipolar disorder. First, we review a body of goal pursuit literature suggesting that persons with bipolar disorder endorse heightened ambitions for attaining goals and recognition from others. Second, we will review multiple findings which suggest that among persons with bipolar disorder, self-worth depends on measurable success in an extreme way. We will consider how the intersection of these two themes may lead to unique identity challenges for people with bipolar disorder, drawing from self-report, behavioral, and neuroscience findings to critically examine this viewpoint.     

Religion and spirituality in the context of bipolar disorder: a literature review

Religion and spirituality (R/S) may play an important role for individuals with bipolar disorder (BD) by providing a means of coping with, and an explanatory model for, their disorder. We conducted a systematic review of empirical studies that have explored R/S in individuals with BD or samples that explicitly delineate individuals with BD. Only six studies met our inclusion criteria. Findings from these studies suggest that R/S strategies may be important for some people in the management of BD. Religion and spirituality thus become relevant concerns for a therapeutic regime that seeks to develop wellness within a bio-psycho-social model. However, the limited body of research and methodological shortcomings of existing research make it difficult to draw relevant conclusions about how this might be accomplished. The authors propose a need for longitudinal, prospective, mixed methods research in order to inform evidence-based practice.     

Prospective memory,working memory,planning, and attention in schizophrenia and bipolar disorder: A comparative study

There is a need to study prospective memory (PM) and its relationship with aspects of frontal lobe functioning in schizophrenia and bipolar disorder. The study aims to investigate event‐based (EB) and time‐based (TB) PM functioning in the two groups, and its association with working memory, planning, and attention. A word categorisation task was developed to assess PM functioning among 90 participants (schizophrenia, bipolar disorder, and a control group). Frontal lobe functioning was assessed using Tower of London, N‐Back test, and triads test. Mean comparisons revealed significantly higher impairment in TB PM in comparison to EB PM in both the clinical groups. Significant relationship between PM and frontal lobe impairment was found. Relationship between PM and frontal lobe deficits in the clinical groups emphasises the need to include its assessment at an early stage and to develop PM rehabilitation strategies to improve the quality of living.     

An initial study of transgender people's experiences of seeking and receiving counselling or psychotherapy in the UK

Background: There are no published empirical research studies exploring transgender people's experiences of seeking and receiving counselling or psychotherapy outside of gender identity clinics within the UK. As a result, counsellors know little about why transgender people seek counselling, who they seek counselling from, and what their experiences are of receiving counselling. Aim: To address this gap in the literature, this study investigated transgender people's experiences of seeking and receiving counselling or psychotherapy outside of gender identity clinics within the UK. Funding for this study was provided by a BACP Seedcorn grant. Method: A mixed method small‐scale qualitative research design was employed, comprising an online survey and five semi‐structured interviews. Findings: Participants tended to seek counselling on two or more occasions and received between 2 and 12 sessions. Participants sought counselling for common psychological concerns as well as gender identity and coming out issues. A fear of being discriminated against and exploring gender for the first time were significant barriers in seeking help. Participants reported mixed experiences of counselling but valued a therapeutic relationship in which they felt affirmed, listened to and understood. Discussion: The findings from this study mirror aspects of previous research conducted in the USA concerning transgender clients' experiences of counselling. However, these findings point to the importance of recognising the potential vulnerability transgender clients experience when seeking counselling and the need for therapists to develop greater awareness, knowledge and competence regarding working with transgender clients.     

Patient preferences for medicine administration for acute agitation: results from an internet-based survey of patients diagnosed with bipolar disorder or schizophrenia in two Nordic countries

The objective was to elicit patient preferences for medicine administration method in the management of acute agitation episodes among patients diagnosed with bipolar disorder or schizophrenia. The patients’ experiences of acute agitation episodes and their management of episodes were also explored. Data were collected via an anonymous, internet-based survey of residents in Denmark or Sweden with schizophrenia or bipolar disorder (October 2014 to December 2014). Inclusion criteria were having a diagnosis of schizophrenia or bipolar disorder, and being above 18 years of age. The questionnaire included questions about preferences for medication attributes, experiences with pharmacological treatment for agitation and involvement in treatment plans. A total of 237 diagnosed patients (61 with schizophrenia; 176 with bipolar disorder) completed the questionnaire. Agitation episodes were experienced by 90% of the respondents. In total, 83% of the respondents reported having received treatment with tablets. When patients were presented with the attributes of an inhalation method, respondents stated that the fast onset of action, low risk of adverse reactions and least invasive form of drug delivery were positive attributes of treatment with inhalation. Inhalation is a new delivery route for treatment of acute agitation in patients diagnosed with bipolar disorder or schizophrenia. Inhalation is the preferred treatment method for acute agitation among Danish and Swedish patients with bipolar disorder or schizophrenia.     

Characterization of facial emotion recognition in bipolar disorder: Focus on emotion mislabelling and neutral expressions

Increasing evidence suggests that facial emotion recognition is impaired in bipolar disorder (BD). However, patient–control differences are small owing to ceiling effects on the tasks used to assess them. The extant literature is also limited by a relative absence of attention towards identifying patterns of emotion misattribution or understanding whether neutral faces are mislabelled in the same way as ones displaying emotion. We addressed these limitations by comparing facial emotion recognition performance in BD patients and healthy controls on a novel and challenging task. Thirty-four outpatients with BD I and 32 demographically matched healthy controls completed a facial emotion recognition task requiring the labelling of neutral and emotive faces displayed at low emotional intensities. Results indicated that BD patients were significantly less accurate at labelling faces than healthy controls, particularly if they displayed fear or neutral expressions. There were no between-group differences in response times or patterns of emotion mislabelling, with both groups confusing sad and neutral faces, although BD patients also mislabelled sad faces as angry. Task performance did not significantly correlate with mood symptom severity in the BD group. These findings suggest that facial emotion recognition impairments in BD extend to neutral face recognition. Emotion misattribution occurs in a similar, albeit exaggerated manner in patients with BD compared to healthy controls. Future behavioural and neuroimaging research should reconsider the use of neutral faces as baseline stimuli in their task designs.     

How positive and negative contact experiences relate to identification and acculturation of persons with a migration background: Differentiating between majority,minority, and religious group identity

Badea, Jetten, Iyer, and Er-Rafiy proposed a model that specifies immigrants’ experienced rejection by majority and minority groups and social identification with these groups as predictors of their acculturation attitudes. The present research tested an extended version of this model by assessing (i) both positive and negative contact experiences with majority and minority groups, (ii) social identification with these groups and religious groups, and (iii) acculturation attitudes. We surveyed individuals with Greek (N = 186) and Turkish (N = 138) migration background living in Germany. The proposed model yielded a good fit with the empirical data and showed that positive and negative contact with majority and minority groups predicted minority members’ acculturation attitudes, mediated via identification with the majority, minority, and religious group. Our findings support the extended model and contribute to a broader understanding of contact–identification–acculturation links in the context of migration.     

Bridging separate communities: the aspirations and experiences of minority ethnic religious education teachers in England

This article takes as its starting point concerns about community separation that arose in 2001, following outbreaks of violence in English urban centres, and again in 2014, following the so-called ‘Trojan Horse’ case. Despite a series of reports which have highlighted the need to address ‘separation’, promote ‘meaningful contact’ between those who differ in terms of ethnicity and worldview and identify teachers of religious education (RE) as key players, researchers have paid no attention to teachers of RE from minority ethnic and religious backgrounds. The article draws on a qualitative study of teachers from Hindu, Muslim and Sikh backgrounds to explore their concerns about pupils’ perceptions of separation and the ways in which they attempted to address these in white majority and Muslim majority schools. Communication research and studies based on social capital theory are used to suggest that the teachers used ‘bonding’ and ‘bridging’ strategies as means of encouraging pupils to explore their perceptions of separation, engage in a mediated form of meaningful contact with ‘the Other’ and expand their thinking. The conclusion calls for further research in to the strategies reported and for policy makers to support the recruitment, training and career development of minority ethnic teachers of RE.     

The role of core self-evaluations in the relationship between religious involvement and subjective well-being: a moderated mediation model

This study examined whether core self-evaluations (CSE), a personality-based construct, mediates the association between religious involvement and subjective well-being (i.e., physical and psychological). Furthermore, investigates whether the indirect relation of religious involvement to well-being through CSE is conditional on age group (elderly vs. adults). Two different samples were examined: an elderly (N?=?300) and an adult community sample (N?=?294). To determine whether the strength of these effects depend on (moderated by) age group, we used multiple regression analyses and bootstrapping framework to probe conditional indirect (i.e., moderated mediation) effects. The results showed that CSE mediates the relationship between religious involvement (i.e., religious attendance and intrinsic religiosity) and both aspects of subjective well-being. However, the moderated mediation models revealed that this mechanism exists only for elderly. Implications of these results for improving the quality of life in elderly are discussed and directions for future research are provided.     

Public religious activities,stress, and mental well-being in the United States: the role of religious reframing in coping

Religious reframing is applying religious beliefs to an assessment of stressful personal situations. If public religious activities (e.g., religious volunteering) meet the necessary criteria to enable religious reframing, they may serve to limit (or “buffer”) the negative impact of stressors (e.g., family conflict) on mental well-being. Based on this dynamic, two out of three public religious activities (i.e., religious volunteering and religious group activities, but not religious service attendance) were predicted to buffer stress based on their capacity to enable religious reframing. Predictions were supported by hierarchical linear regressions using data for Americans aged 40 and older (N?=?2579). This research proposes a framework for using religious reframing as the basis for making predictions about relative stress-buffering performances. It also finds that religious service attendance – the most common form of public religious involvement – does not enable religious reframing to the point of effectuating stress buffering.     

I am happy in my faith: the influence of religious affiliation,saliency, and practice on depressive symptoms and treatment preference

Religion is thought to significantly impact numerous areas of mental health, including depression. Using a 63-item questionnaire, the influence of religious affiliation, saliency, and practice on levels of depressive symptoms and treatment preference in a non-clinical sample of Christians, Muslims, Atheists, and Agnostics (N = 471) was investigated. No significant differences in depressive symptoms were found between affiliations. Saliency and frequency of practice had a weak negative correlation with depressive symptoms for Christians, but were not significant for Muslim participants. No significant differences of preference were found between affiliations for social, cognitive, and medical treatments. Treatment preference of religious-based treatments differed significantly between affiliations. Findings suggest that affiliation is not significantly related to depressive symptoms or treatment preference, and the influence of saliency and practice differs between religions. Limitations and implications of the current study are discussed, and directions for further research are identified.     

Exploring the trajectory of personal,moral and spiritual values of 16- to 18-year-old students taking religious studies at A level in the UK

This study set out to explore the trajectory of personal, moral and spiritual values of students taking Religious Studies at A level in the UK. A sample of 150 students completed a battery of measures at the beginning of their period of A level study and again at the end. The data found no difference over this period of time in personal values (purpose in life, self-esteem, and empathy) in some moral values (concerning anti-social behaviour and concerning substance use) and in levels of religious exclusivism or frequency of private prayer. The areas in which significant differences were observed were concerned with attitude toward sex and relationships, religious pluralism, belief in life after death, and mystical orientation. Between the ages of 16 and 18 years, following two years’ engagement with Religious Studies at A level, the participants became more liberal in their approach toward sex and relationships, less convinced about the truth claims of religious pluralism, less likely to adhere to traditional Christian teaching on life after death, and less open to mystical experience. They are also less certain of ever having had a religious experience, and less frequent in their practice of religious attendance.