Gender Differences in Psychological Distress Among Latin American Immigrants to the Canary Islands

We compared gender differences in rates and correlates of psychological distress among Latin American immigrants to the Canary Islands, Spain. Immigrant men (n?=?150) and women (n?=?150) completed questionnaires about demographic and migration characteristics, immigration demands, and psychological distress. Women reported more distress and immigration demands related to loss and occupation than men. For women, not being employed full time and immigration demands related to loss, novelty, occupation, and language were significantly related to distress. For men, living with children/grandchildren and immigration demands related to novelty and not feeling at home were significantly related to distress. Study findings suggest that women are at higher risk for psychological distress and that sources of psychological distress are gender specific.     

Drawing a line between the religious and the secular: the cases of religious education in Sweden and India

Abstract

Religion as a school subject – Religious Education (RE) – is handled differently in various national contexts. This article discusses two different systems of managing (or avoiding) RE: those used in non-denominational Swedish and Indian schools. The article focuses particularly on what is allowed in the classroom with regards to religion. Both countries are secular, but where is the line drawn between the secular and the religious? Allowing the two contexts to meet reveals the particularities of each. The impact of Protestant Christianity, specifically Lutheranism, is evident in Swedish RE: religion is to be defined through beliefs and words, and religious actions should be excluded from classrooms. The Swedish context highlights ‘knowledge of’ religions, but avoids religious action. In India, there is no explicit RE, but Indian education does include learning from religion as well as ‘doing religion.’ The Indian approach is very inclusive, to the point of emphasising, as teachers put it, a common core of all religions. Both systems of RE offer particular opportunities and face certain difficulties in dealing with the contemporary globalised world.     

Shifting foundations: religious belief change and adjustment in college students

In a sample of 154 college students, prevalence of religious belief change and its relationship to religiosity and coping variables were examined twice over the course of one month. Students who reported belief change (62%) scored higher than those who did not on measures of religiosity and fared worse on adjustment measures. Significant differences in coping strategies were noted, with the change group using more religious coping and alcohol and drugs to cope. Within the change group, a higher degree of change was related to higher levels of religiousness and religious coping, and poorer adjustment at baseline and follow-up.     

Deconstructing delusions: A qualitative study examining the relationship between religious beliefs and religious delusions

Delusions have been conceptualized as forming in response to experience, yet the relationship between religious belief, and beliefs regarded as delusional, has received little research attention. This is despite the high prevalence of delusions featuring religious content. Semi-structured interviews were conducted with seven participants who had been diagnosed as experiencing delusions. Participants from a range of religious backgrounds were asked about their religious experiences and beliefs, family background and experiences of psychosis. These interviews were analysed qualitatively. Whilst religious background affected the content of delusions, the nature of delusions appeared to be influenced by other factors, such as early family experiences, particularly an absent parent and conflict within the family. Individuals often used a religious framework to understand unusual experiences, and there seemed to be a role for the process of identification and wish fulfilment in influencing delusional content. Whilst this research is clearly limited by its exploratory nature, it offers a possible framework of understanding which helps make sense of religious delusions, and suggests approaches which may be helpful in recovery.     

Therapeutic processes in group therapy: Intersections between general change mechanisms and motivational stages of change from patient perspective

Intersections between Grawe’s General Psychotherapy and Prochaska’s Transtheoretical Model were investigated in group therapy in a longitudinal design. It was assumed that general change mechanisms have an impact on patients’ stages of change. Specifically, the main hypotheses were that experiential change mechanisms (ECM; clarification of meaning, problem actuation, emotional bond and group cohesion) should be especially relevant for early stages of change (precontemplation and contemplation), whereas behavioral change mechanisms (BCM; resource activation, mastery/coping and task and goals) should be especially relevant for late stages of change (action and maintenance). Therefore, 140 outpatients attending different types of group therapy, with a typical duration of 8 sessions, were investigated. Patients completed the Form for the Evaluation of Therapeutic Processes in Group Therapy (FEPiG), the University of Rhode Island Change Assessment, short version (URICA-S) and several symptomatology measures (BDI-II, BSCL and IIP-32) at two measuring times. Intersections were analysed through correlational analyses, cross-lagged panels and a path-analytic model, supporting the hypotheses. Specifically, results suggested that experiencing ECM at t1 predicted higher levels of reported contemplation at t2. Patients experiencing higher levels of BCM at t1 reported higher levels of action at t2. Clinical implications of the results are discussed.     

Promoting religious acceptance: the relationship between intercultural competence and religious attitudes among Third Culture Kids

The study explored whether intercultural competence was a significant predictor of religious attitudes among Third Culture Kids (TCKs), individuals who had spent their developmental years abroad. It also examined whether growing up as a missionary kid (MK) would predict religious attitudes. Two hundred and seventy-six TCKs from 37 countries and 19 religious affiliations completed the web-based survey that included measures of intercultural competence, religious attitudes and beliefs, and demographic information. Intercultural competence was a significant predictor of participants’ desire for all religions to be treated fairly whereas growing up as an MK was a significant predictor of participants’ desire for their religion to be unchallenged and of less desire for interreligious dialogue. The findings suggest that increasing intercultural competence may be a way to promote religious acceptance.     

Implementation of Response to Intervention (RtI) Model in Spain: an example of a collaboration between Canarian universities and the department of education of the Canary Islands

The purpose of this study was to examine the effectiveness of second tier intervention at-risk readers within the context of a Response to Intervention approach. The study was conducted in the Canary Islands (Spain), directed by research team ¨Dificultades de Aprendizaje, Psicolingüística y Nuevas Tecnologías¨ (DEA&NT) from University of La Laguna, and supported by the Government of the Canary Islands. A sample of 1.123 Spanish children from fourteen schools districts were given the Spanish adaptation of The Hong Kong Specific Learning Difficulties Behavior Checklist and children who scored at or above the 75th percentile on the test were classified as "at risk" for early reading difficulties. Half of the students were randomly assigned to a project-based intervention condition where they received small group supplementary intervention for 30 minutes daily using the Prevención de las Dificultades Específicas de Aprendizaje (PREDEA) curriculum from mid to late December and continued until mid June. The other half received whatever remedial services were available at their schools. Results indicated that children who received the PREDEA curriculum had higher scores on the Early Grade Reading Assessment Test (EGRA) on initial sound identification, listening comprehension, letter sound knowledge and oral reading fluency compared to the control group.     

New democrats: religious actors, social change and democratic consolidation in Turkey

I analyze the positive and leading role religious actors play in democratic consolidation in Turkey in recent years. I argue that major social changes might lead to such outcomes. Empirically, I show that two major religious actors in Turkey—the Gulen Movement and the Justice and Development Party (AKP)—have adopted favorable positions on EU membership, ethnic and religious minorities, and pluralism in the last decade. This remarkable transformation owes its existence to the economic liberalization reforms initiated in the early 1980s, and the “post-modern coup” of 1997. This transformation reflects the need of both religious actors for greater democracy from a purely self-interested perspective. The Gulen Movement prefers an open and democratic system to sustain its organizational existence. The AKP responds to the preferences of its own constituency. These unique conditions have made two religious actors catalysts of democratization along with some liberal democrats in Turkey. Empirically, I rely on European Union’s Turkey progress reports and a recent analysis of religious Turkish media to support the argument.     

Attachment,religiousness, and distress among the religious and spiritual: links between religious syncretism and compensation

Using the Adult Attachment Interview, we explored differences in attachment, distress, and religiousness among groups of traditionally religious, New Age spiritual, and religiously syncretistic (high on both) participants (Ps) (N?=?75). Religiously syncretistic Ps showed a preponderance of insecure attachment and were raised by non-religious parents, who were estimated as relatively insensitive. Moreover, religiously syncretistic Ps perceived a personal relationship with God and had experienced increased religiousness/spirituality during difficult life periods, but did not suffer elevated distress. New Agers often mirrored the religiously syncretistic, but had a more even secure–insecure attachment distribution, typically did not perceive a personal relationship with God, and did suffer elevated distress. Traditionally religious Ps were low on distress and raised by religious parents, estimated as relatively sensitive. We conclude that religious syncretism may often express religion/spirituality as compensation. Finally, we speculate that a perceived relationship with God may attenuate distress among those at risk.     

Cognitive change processes in psychotherapy

Several types of cognitive-behavioral therapy are now practiced that use different sets of theoretical concepts and propose different kinds of change mechanisms. None, however, is directly grounded in experimental research in cognitive and social psychology, and few address basic issues such as the relevance of conscious versus nonconscious cognitive processes and the validity of the self-report data on which therapy depends. Put forward in this article is a model that describes the conscious and nonconscious processing of emotional stimuli and distinguishes between knowledge that is verbally accessible and knowledge that can only be recovered by exposure to situational cues. Also proposed are three mechanisms of cognitive change that involve altering verbally accessible knowledge, the accessibility of nonconscious situational memories, and self-regulatory strategies. These mechanisms are related to the current practices of behavioral and cognitive-behavioral therapists.     

Rates of change in psychological processes

The reasons for the attractiveness of the hypothesis of preservation of the products of early experience are discussed with reference to the different types of constructs in developmental theory. It is suggested that a scholar's attitude for or against preservation of a child's qualities will depend, in part, on the nature of the specific evidence.     

Personality change following religious conversion: perceptions of converts and their close acquaintances

This study focuses on how converts and their close acquaintances perceive changes in personality characteristics after religious conversion and possible demographic influences of these perceptions. Sixty Slovakian respondents self-defined as having experienced conversions rated themselves twice on measures of Big Five personality traits, self-esteem, and meaningfulness in life. The first rating provided retrospective information concerning pre-conversion conditions and the second rating obtained data reflecting the convert's present self-understanding. In addition, every convert was rated on the same characteristics by someone who knew the person well during both pre- and post-conversion times. The convert and the rater both provided demographic information (age, education, religiosity, relationship to conversions and converts etc.). Analyses showed that the converts perceived several personality changes: neuroticism decreased while self-esteem, agreeableness, conscientiousness, and extraversion increased. They also reported a large increase in meaningfulness. Perceived changes were in part related to education level and age for converts, and to religiosity in both converts and close persons, suggesting a retrospective bias.     

Ongoing change in psychoanalytic theory implications for analysis of religious experience

Hans Loewald (1980) once made the distinction between ghosts and ancestors, the former always wanting to return to the land of the living, the latter being able to rest in peace and live forth through their progeny in the present generation. Extending this metaphor, Stephen Mitchell (1991) has noted that the intellectual integrity and vitality of psychoanalysis depends on our shifting our view of Freud from an unburied ghost who haunts us to an honored ancestor. I argue that perhaps nowhere is Freud's enduring presence greater than in psychoanalytic perspectives on religion, and it is often as an unburied ghost. Ongoing change in psychoanalytic theory, however, affords respectful amendment to his work in a way that allows Freud to be a dearly honored ancestor from whom we are all psychoanalytic descendents. Three developments in psychoanalytic theory have special implication for the analysis of religious experience. These areas of change pertain to contemporary understanding of illusion, narrative, and social constructivism. I offer in conclusion seven points for further consideration.     

Existential and religious issues when admitted to hospital in a secular society: Patterns of change

Situated in a secular culture, this study examined the relationship between four dimensions of health and a number of existential, religious, and spiritual/religious practice variables in questionnaires sampled from 480 Danish hospital patients. Illness dimensions were: self-rated health, severity of illness, illness duration, and recent changes in illness. The results indicated the youngest age group (<36 years) to be the most active on all existence/religious/practice variables. Small overall correlations were found between the illness dimensions and existential/religious/practice variables, but results had underlying complex patterns. The dimension of severity of illness showed the most consistent results in the expected direction: the worse the illness, the more existential/religious/practice activity, but very different patterns were found for men and women. Men generally had low levels of existential/religious/practice issues, when illness was not severe, but levels heightened when illness turned worse. The opposite was the case for women who had overall higher levels, when illness was not severe, but unexpectedly lost interest and activity when the illness grew worse, especially regarding the religious faith variables. When illness turned to the better, women (re)gained religious faith. The illness duration of 1–3 months showed to be the most sensitive period for the existential/religious/practice variables involved. The patients’ experience of change in existential/religious/practice issues and the actual measured change pattern did not always follow each other. The findings might contribute to clinical reflection and planning in health care settings in secular societies like in Scandinavia.