Prayer as a cause of recovery from illness

This research aimed to examine the developmental trajectory of the beliefs about the power of prayer to aide recovery from illness. One hundred and sixty children and young adults divided in four age groups participated in the study. Participants were interviewed with vignettes presenting two sick individuals who differed in terms of prayers that they received from their friends in order to recover from their illness. The results showed that children and pre-adolescents strongly believe in the power of prayer to recover from illness while only about half of the university students share this belief. Thus, contrary to the framework theory approach, children, adolescents, and young adults did not replace these beliefs (as naive explanations), with the scientific explanations. Instead, they continue to hold these beliefs in parallel to their scientific explanations.     

The relationship between mental toughness and subjective mental illness recovery

Recently there has been an increasing interest in subjective mental illness recovery, and it has been recognised that there is an important role for characteristics such as self-efficacy and locus of control. Mental toughness describes a set of characteristics important for dealing with stress and pressure, and is comprised of challenge, commitment, control of emotion, control of life, confidence in abilities, and interpersonal confidence. The current study explored relationships between mental toughness and subjective mental illness recovery. Seventy-seven participants (nineteen males and fifty-eight females, the majority of which were young adults aged 18–21 years) who had previously recovered from, or were currently recovering from a mental illness (self-reported) completed questionnaire measures of mental toughness and subjective mental illness recovery. Mental toughness had a positive significant relationship to recovery, with particular roles for commitment and confidence in abilities. The findings are discussed in terms of implications for recovery-oriented practice, intervention, and measurement. Further research should examine the role of mental toughness in different aspects of subjective recovery, and also explore relationships with objective measures of recovery.     

Stigma of mental illness,religious change,and explanatory models of mental illness among Jewish patients at a mental-health clinic in North Jerusalem

During 3 months in 2004, 38 recent referrals to a Community Mental Health Clinic in North Jerusalem, a substantially Ultra-Orthodox Jewish neighborhood, were evaluated by the Explanatory Model Interview Catalogue. This questionnaire, which includes a 13-item scale measuring stigma towards mental illness, was adapted and translated into Hebrew. Patients with a more religious upbringing expressed a greater sense of stigma towards mental illness; however, patients who now had a more religious affiliation did not. The 14 patients who had experienced a religious change toward a more religious affiliation reported a lower level of stigma than the 24 non-returnees. Even when controlling for religious upbringing, the partial correlation between stigma score and religious change was significant. Stigma was lower among younger but not older returnees. Findings from this study support the hypothesis that a stigma of mental illness may be a deterrent to the use of a public mental-health clinic for religious Jews in Israel. Ultra-Orthodox Jewish patients (especially non-Hasidic) used a nonreligious explanatory model (perception and understanding) of mental illness more often than a religious explanatory model. This last finding could reflect a shift in the Ultra-Orthodox Jewish communities from a religious to a more medical and psychological explanatory model.     

Stigma of mental and physical illness and the use of mobile technology

Research has shown the stigma attached to mental disabilities, yet little research has directly compared the experiences of people with physical disabilities and those with mental disabilities. Not only are both conditions likely perceived as stigmatizing, but the pervasive use of mobile technology may be one means by which people with disabilities can manage and understand their disability. Four hundred and eighty-seven individuals with physical and/or psychological disabilities completed a survey examining whether they would be willing to use mobile technology to manage their disability and how stigmatizing they perceived their disability to be. Willingness to use mobile technology was related to the age of the sample as well as the type of disability. Individuals with psychological disabilities were more likely to use certain forms of mobile technology relative to those with physical disabilities. Observed differences between physical and psychological disabilities are discussed in terms of the symbolic interaction stigma model.     

Inferences of mental illness from noninvolvement

These studies continue the exploration of variables related to a person's use of the mental illness categorization. The central concern in the present studies was the effect of perceived variation in a target person's level of involvement in a social situation. While a low level of involvement, as portrayed in videotaped scenarios, prompts attribution of mental illness, other features of implicit personality theories also relate to greater or lesser attribution of mental illness. Those participants who gave evidence of having attributed lower levels of involvement, regardless of filmed information, also attributed higher levels of mental illness. Social workers, compared to general population participants, attributed higher levels of mental illness at all levels of target involvement. We discuss the implications of these findings for dissemination and assignment of the mentally ill role.     

Stigma Rituals as Pathways to Activism: Stigma Convergence in a Post Abortion Recovery Group

In this article we examine stigma construction in “post abortion recovery groups.” We extend Goffman’s stigma framework by considering how stigma may operate on a continuum through increasingly public stigma rituals as group participants move through four stages: internalization; ingroup membership avowal; reconciliation with outgroup members; and finally, restitution via public activism. We also develop the concept of stigma convergence, noting that therapeutic disclosures in group settings may operate to homogenize participants’ understandings of their stigma. Data come from primary texts from post abortion group materials and an ethnographic study of a post abortion recovery group in Mississippi, one of the most religious and anti-abortion states in the United States.     

Greater strengths of character and recovery from illness

How are character strengths related to recovery? A retrospective web-based study of 2087 adults found small but reliable associations between a history of physical illness and the character strengths of appreciation of beauty, bravery, curiosity, fairness, forgiveness, gratitude, humor, kindness, love of learning, and spirituality. A history of psychological disorder and the character strengths of appreciation of beauty, creativity, curiosity, gratitude, and love of learning were also associated. A history of problems was linked to decreased life satisfaction, but only among those who had not recovered. In the case of physical illness, less of a toll on life satisfaction was found among those with the character strengths of bravery, kindness, and humor, and in the case of psychological disorder, less of a toll on life satisfaction was found among those with the character strengths of appreciation of beauty and love of learning. We suggest that recovery from illness and disorder may benefit character.

'Tis an ill wind that blows no good.

English proverb