Empowering Latino Church Leaders to Deal with the HIV-AIDS Crisis: A Strengths-Oriented Service Model

Ideology and attitudes of Latino church leaders in the United States toward HIV/AIDS are explored. A qualitative approach utilized with emergent categories including: a desire within the Latino church for greater acceptance of HIV/AIDS sufferers, the supposed contaminating influence of HIV/AIDS individuals over other church members, and the feelings of helplessness many church members experience in relation to the HIV/AIDS crisis. Understanding ideological resistance that prevents engagement is here identified and a strategy of empowerment of church leaders is recommended to overcome it including: adopting a strengths-oriented service model that focuses on resources religious denominations already have, as opposed to a financially driven, medically oriented service model that highlights what churches often do not have; church leaders educating health care agencies on how to use religious beliefs to motivate church members to work on behalf of HIV/AIDS patients; the power of doctrinal ideology in affecting church and civil society’s response to HIV/AIDS.     

Communicating HIV/AIDS Through African American Churches in North Carolina: Implications and Recommendations for HIV/AIDS Faith-Based Programs

This study explores HIV/AIDS communication strategies among church leaders at predominately African American churches in a metropolitan city and surrounding areas in North Carolina. The church leaders contacted for the study are members of an interfaith-based HIV/AIDS program. The researchers used semi-standardized interviews to explore how church leaders address HIV/AIDS in the church. The findings indicate that the seven church leaders who participated in the study use a variety of communication channels to disseminate HIV/AIDS information for congregants and their surrounding communities, which include both interpersonal and mass media.     

How African-American ministers communicate HIV/AIDS-related health information to their congregants: a survey of selected black churches in Houston,TX

Throughout history, black churches have played a significant role in the spiritual, social, and political life of African-American communities. Yet attitudes about morality surrounding HIV/AIDS have hampered unconditional involvement of black churches in dealing with the disease. Although the black church's attitudes toward the disease have evolved in the last 25 years, research suggests that a lingering negative disposition still exists. This study examines the current status of church-based HIV/AIDS education and support services provided by the black churches in the Houston area. The data were drawn from 319 church members and 12 ministers, using two separate questioners. Members and ministers were surveyed on a variety of issues related to HIV/AIDS education and support services, and their attitudes and behavior towards the disease. The results seem to confirm the much needed involvement of the black church in providing education and support in dealing with the disease.     

Enacting support within church communities for people living with HIV or AIDS

Social support is important in managing HIV and AIDS. Some people living with HIV or AIDS (PLWHA) have sought support from churches, despite their reputation for stigmatising PLWHA. Semi-structured interviews were conducted with 21 PLWHA and 21 church leaders to identify ways that churches can effectively enact support for PLWHA through improved communication about HIV, AIDS, and related issues. Church leaders also were asked about the institutional barriers to enacting support for PLWHA. Implementing these strategies consistently and holistically will require intentional efforts to address the barriers within church organisations to create environments that are welcoming to and supportive of PLWHA.     

The Role of Structure Versus Individual Agency in Churches�� Responses to HIV/AIDS: A Case Study of Baltimore City Churches

This paper examines the activities of churches in Baltimore, Maryland, concerning the issues of sexuality, whether they potentially stigmatize persons with or at risk for HIV/AIDS, and to what extent individual agency versus institutional forces influence churches in this regard. In-depth interviews were conducted with 20 leaders from 16 churches and analyzed using a grounded theory methodology. Although many churches were involved in HIV/AIDS-related activities, the content of such initiatives was sometimes limited due to organizational constraints. Church leaders varied, however, in the extent to which they responded in accordance with or resisted these constraints, highlighting the importance of individual agency influencing churches?? responses to HIV/AIDS.     

Church‐based Community Activism: A Comparison of Black and White Catholic Congregations

Scholars have recently examined the role of black churches ein einitiatingcivil rights and social justice activities, community development and rehabilitation projects, and family support and community health outreach programs. Practically all of this research has been on black Protestant churches. This article seeks to address this gap in the literature byinvestigating the extent to which African‐American Catholic congregations engage in social action and social service programs in their communities. Data drawn from a nationwide survey of U.S. Catholic parishes are us d to show that black church s are significantly more likely than white churches to engage in social service and social action activities independent of a variety of demographic, organizational, and structural factors known—or suspected—to influence activism. This finding lends support to the argument that the extra‐religious functions of black churches—Protestant and Catholic—are more deeply ingrained in these religious institutions than is suggested by some analysts. Equally significant is the finding of positive and significant relationships between churches that have parish councils and leadershiptraining programs and congregational activism. This finding lends support to previous findings that suggest that the organizational structure of religious institutions may influence churchgoers opportunities for learning and practicing civic skills relevant to community activism.     

Meaningful involvement of people living with HIV/AIDS in Uganda through linkages between network groups and health facilities: an evaluation study

While community-based groups are able to provide vital support to people living with HIV/AIDS (PLHIV), their organizational and technical capacities are limited, and they frequently operate in isolation from PLHIV groups. We evaluated a three-year project implemented by the International HIV/AIDS Alliance in Uganda to increase the involvement of PLHIV in the HIV/AIDS response and to improve access to and utilization of prevention, treatment, care, and support services for households affected by HIV/AIDS. Information sources included project monitoring data, interviews with 113 key informants, and 17 focus group discussions in 11 districts. The evaluation found that PLHIV groups reached large numbers of people with education and awareness activities and made a growing number of referrals to health facilities and community-based services. The project trained individuals living openly with HIV as service providers in the community and at designated health facilities. Their presence helped to reduce the stigma that previously deterred PLHIV from seeking care and encouraged individuals to disclose their HIV status to spouses and family members. The project has put into practice the widely endorsed principles of greater and meaningful involvement of PLHIV in a systematic manner and on a large scale. A wide audience--ranging from grassroots PLHIV networks and AIDS service organizations to national-level non-governmental organizations, government agencies, and international organizations--can benefit from the lessons learned.     

Testing the Promise of the Churches: Income Inequality in the Opportunity to Learn Civic Skills in Christian Congregations

Political researchers point to church activities as a major avenue for lower–class individuals to learn the civic skills necessary for many forms of political participation, the skills that higher–status individuals learn through education and occupation. This article tests this theory through multilevel analyses of the effects of both individual income and average congregational income on three measures of participation in church activities and organizations that offer participants the opportunity to learn and exercise civic skills. The results show that churches are only slightly stratified when it comes to members' participation in charity, public policy, or social justice organizations within the church, suggesting that they offer some promise to teach civic skills to the lower–income members. Nevertheless, churches are moderately stratified in terms of members' participation in administration, finance, or buildings organizations within the church, and strongly stratified in organizations in general within the church, suggesting that higher–income members receive the majority of civic–skill practice and training in Christian congregations in the United States.     

Other- versus self-focus and risky health behavior: the case of HIV/AIDS

We examined the relationships of other-focus and self-focus with risky health behaviors among HIV+ individuals. Participants who were recruited by an AIDS advocacy organization completed anonymous questionnaires that included measures of other-focus (i.e. empathic concern and perspective-taking) and self-focus (i.e. personal distress and exaggerated internal control); direct measures of concern about the consequences of HIV/AIDS for the self, close others, and society; and a measure of willingness to engage in HIV/AIDS risk behaviors. As predicted, other-focus measures were generally associated with less, and self-focus measures with greater, willingness to engage in risky behavior. However, concern about the consequences of HIV/AIDS for close others was similar to self-focus and was associated with greater willingness to engage in risky behavior. These results are consistent with the notion that prevention efforts focusing on the consequences of HIV/AIDS – and perhaps other communicable diseases – might be more effective if they highlighted the consequences of the disease for society.     

The Role of the Black Church in HIV Prevention: Exploring Barriers and Best Practices

Black people have the highest rate of HIV/AIDS infection in the USA, and they are less likely to access quality physical and mental healthcare. To address these disparities as outlined in the National HIV/AIDS Strategy, there is a need for culturally congruent, innovative approaches to HIV/AIDS prevention. The first multi‐denominational national study of Black faith leaders was conducted utilizing focus groups that were held in 11 US cities. The 265 participants were faith leaders who reported involvement in such prevention practices as sponsoring HIV/AIDS workshops, integrating HIV/AIDS messaging in the worship service, hosting HIV/AIDS screenings, distributing written materials about HIV/AIDS through the bulletin or flyers, pastoral counselling, advocating for policies that provide quality healthcare to the community and disseminating HIV/AIDS prevention messages through new media such as the Church website. These findings, including attention to barriers to engagement, provide insight into innovative practices that can be integrated into faith‐based HIV/AIDS prevention programming. Copyright © 2016 John Wiley & Sons, Ltd.     

Belonging and Doing: Political Churches and Black Political Participation

The importance of the political church in Black political participation has brought to the attention of scholars the differences among Black churches and their effect on Black mobilization. The Black church has on many occasions transformed itself into a politicized organization. These political churches become settings that encourage political knowledge and skills ( Tate, 1993 ) and communicate political activity as a norm ( Calhoun-Brown, 1996 ). The earlier work on political churches has established the importance of these organizations for voter turnout and other forms of political participation. What has been left unexamined is the nature of the political churches themselves. This project disentangles these churches by looking at the heterogeneity within the structures of the political churches. In general, we seek to understand which of the internal activities of the political church tend to foster acts of political participation. We hypothesize that cost- underwriting activities and obligation-creating activities within the church setting have the greatest impact on participation. By examining a robust and expansive operationalization of the political church construct, we find that these types of political church activities matter more than other activities. In specifying how churches may work to directly affect the participation of their members, we seek to expand the scope of general comprehension of political churches.     

Heaven and Health: How Black,Latino, and Korean Christians View the Relationship Between Faith and Health

Religious congregations have increasingly been viewed as potential access points to health care in underserved communities. Such a perspective stems from a robust literature identifying the unique civic role that churches potentially play in African American and Latino communities. Yet, research on congregational health promotion has often not considered how congregants view the connections between religious faith, physical health, and the church community. In order to further interrogate how congregants view the church’s role in health promotion, we compare views on the relationship between faith and health for two groups that are overrepresented in American Christianity and underrepresented in medical careers (African Americans and Latinos) with a group that is similarly religious but comparatively well-represented in medical professions (Korean Americans). Drawing on data from focus groups with 19 pastors representing 18 different congregations and 28 interviews with church members, we find that churches across all three groups promote initiatives to care for the physical health of their members. Nonetheless, notable differences exist in how each group frames the interface between religious faith and physical health. African Americans and Latinos highlighted the role of faith in providing physical healing while Korean Americans saw the support of the religious community as the main benefit of their faith. Distrust of medicine was primarily articulated by members of African American churches. The results offer important implications for the future potential and nature of health initiatives in racial minority communities.     

Is there None Left to Say Anything?

Abstract. Remarks made by Lutheran leaders in Africa indicate that the churches have not been responding to the crisis of the HIV/AIDS pandemic sufficiently. In this essay I ask how the churches would be better prepared to act and also, more broadly, how the churches act to begin with. The dialogue between religion and science can assist us with both tasks as we consider the challenge of HIV/AIDS as a focus for this dialogue. First, analysis by social scientists can uncover what problems face any effort to motivate churches to act—and, for that matter, any individual member of a church group. I argue, further, that we can discover the difficulties associated with producing action by religious communities by looking not at abstract theological ideas but by investigating the way those ideas are conveyed in worship. I explore the worship patterns of Lutherans to show what sort of view is actually produced by the week‐to‐week messages of liturgical texts. I contend that a different approach both to worship and to action can be produced by reconsidering our views of reality as seen through the eyes of contemporary science.     

A Review of Faith-Based HIV Prevention Programs

HIV disproportionately affects people of color, suggesting a need for innovative prevention programs and collaborations as part of prevention efforts. African Americans have close ties to the church and faith-based organizations. African American faith communities were slow to address HIV prevention, but in recent years, they have become more involved in such activities. This study reviews the empirical literature on faith-based HIV prevention programs among African American populations. Several successful faith-based/public health collaborations are identified, and the limitations and strengths of faith-based prevention programs are discussed. Recommendations are provided for developing effective faith-based/public health collaborations.

Religion and HIV Risk Behaviors Among Married Men: Initial Results from a Study in Rural Sub-Saharan Africa

Although some scholars have identified religion as a possible protective factor in the AIDS pandemic in sub-Saharan Africa, evidence concerning the relationship between religion and AIDS behavior there remains sparse. Using a sample of married men from rural Malawi, we examine whether AIDS risk behavior and perceived risk are associated with religious affiliation or with religious involvement. Our analyses of data from the Malawi Diffusion and Ideational Change Project (2001) reveal substantial variation according to religious affiliation and religious involvement. Men belonging to Pentecostal churches consistently report lower levels of both HIV risk behavior and perceived risk. Regular attendance at religious services is associated both with reduced odds of reporting extramarital partners and with lower levels of perceived risk of infection.     

A Study of Rural Church Health Promotion Environments: Leaders’ and Members’ Perspectives

This study examined the beliefs of church leaders about health and associations between these beliefs and the church health promotion environment (CHPE). Perceptions of the CHPE by leaders and members of the same churches were also compared. Interviews were conducted with pastors (n = 40) and members (n = 96) of rural churches. They were Baptist (60%), and 57.5% were predominantly White, while 42.5% were Black. Leaders’ beliefs regarding talking about health topics in sermons were associated with the presence of health messages in the church. There was also a significant association between leaders’ beliefs about members’ receptivity to health messages and the presence of messages in the church. Leaders’ and members’ perceptions of the CHPE were discordant. While some leaders’ beliefs may be related to the CHPE, other factors may explain why programs and policies exist in some churches and not others.     

Views of the West: Transnationalism in contemporary Ukrainian Baptist churches

Abstract

Ukrainian evangelical churches of all kinds are intimately connected with churches, people and religious ideas in other parts of the world. Because of the close relationship between Ukrainian Baptists and churches in the United States, and also because of the perceived ubiquitous nature of American culture worldwide, including in Ukraine, the idea of ‘the West’ is a strong one in Ukrainian church life. This article, based on research carried out in four Ukrainian Baptist churches over a ten-month period, examines how Ukrainian Baptists view ‘the West’. During focus group discussions and individual interviews, Baptists portrayed the West as an object both of admiration and of distaste; as a place from which help had come for Ukraine, as well as a force that had caused problems in the Ukrainian church and in Ukraine more generally. It was described as a place of freedom, wealth, sin and opportunity; as a factor in intergenerational church conflicts; and as the place that entices church members to emigrate and abandon their home churches. Developed out of a larger study on the geographies of identity among Ukrainian Protestants, this article shows that the contemporary Ukrainian Baptist church is in part defined by a transformation from a relatively insular religious community into one that is open both to Ukrainian and western outsiders. To church members, this shift is to blame for a host of changes ushered in by transnational connections between their churches and churches in the West.     

Developing suicide prevention programs for African American youth in African American churches

Suicide prevention programs for African American youth in African American churches may have broad appeal because: (1) the Black Church has a strong history of helping community members, regardless of church membership; (2) African Americans have the highest level of public and private religiousness; and (3) the church can help shape religious and cultural norms about mental health and help-seeking. The proposed gatekeeper model trains lay helpers and clergy to recognize the risk and protective factors for depression and suicide, to make referrals to the appropriate community mental health resources, and to deliver a community education curriculum. Potential barriers and suggestions for how to overcome these barriers are discussed.     

Church-Based Community Activism: A Comparison of Black and White Catholic Congregations

Scholars have recently examined the role of black churches in initiating civil rights and social justice activities, community development and rehabilitation projects, and family support and community health outreach programs. Practically all of this research has been on black Protestant churches. This article seeks to address this gap in the literature by investigating the extent to which African-American Catholic congregations engage in social action and social service programs in their communities. Data drawn from a nationwide survey of U.S. Catholic parishes are used to show that black churches are significantly more likely than white churches to engage in social service and social action activities independent of a variety of demographic, organizational, and structural factors known—or suspected—to influence activism. This finding lends support to the argument that the extra religious functions of black churches—Protestant and Catholic—are more deeply ingrained in these religious institutions than is suggested by some analysts. Equally significant is the finding of positive and significant relationships between churches that have parish councils and leadership training programs and congregational activism. This finding lends support to previous findings that suggest that the organizational structure of religious institutions may influence churchgoers' opportunities for learning and practicing civic skills relevant to community activism.