Identity Formation in a Relational Context: A Person-Centered Analysis of Troubled Youth

The purpose of this study was to examine the identity formation of troubled youth (8 female and 12 male adolescents, ages 14-17) in an after-school treatment program for problem behavior. To achieve this goal we (a) garnered information from 2 identity interviews given 6 to 8 weeks apart, (b) adopted a qualitative, person-centered analytical strategy to identify identity profiles, and (c) examined the identity profiles within a relational context, focusing on the developmentally salient domains of parents and peers. Analyses revealed 5 identity profiles similar to the identity statuses previously described by Marcia and others, but with unique phenomenological differences. Across the profiles, youth differed in their responses (in terms of exploration and commitment) to the "identity challenges" they encountered during this brief period. Likewise, the relational contexts of parental and peer support also varied across profiles.     

Social Identity and Youth Aggressive and Delinquent Behaviors in a Context of Political Violence

The goal of the current study was to examine the moderating role of in‐group social identity on relations between youth exposure to sectarian antisocial behavior in the community and aggressive behaviors. Participants included 770 mother‐child dyads living in interfaced neighborhoods of Belfast. Youth answered questions about aggressive and delinquent behaviors as well as the extent to which they targeted their behaviors toward members of the other group. Structural equation modeling results show that youth exposure to sectarian antisocial behavior is linked with increases in both general and sectarian aggression and delinquency over one year. Reflecting the positive and negative effects of social identity, in‐group social identity moderated this link, strengthening the relationship between exposure to sectarian antisocial behavior in the community and aggression and delinquency towards the out‐group. However, social identity weakened the effect for exposure to sectarian antisocial behavior in the community on general aggressive behaviors. Gender differences also emerged; the relation between exposure to sectarian antisocial behavior and sectarian aggression was stronger for boys. The results have implications for understanding the complex role of social identity in intergroup relations for youth in post‐accord societies.     

宗教与认同:宗教对自我认同发展的作用分析

对自我的研究是宗教心理学研究的重要领域。宗教是青少年自我认同发展的重要源泉。文章对宗教在自我认同发展过程中的作用进行了深入的分析后认为,从宏观角度上看,宗教是青少年认同发展的意识形态基础;宗教为青少年提供社会化的社会环境;宗教还是青少年认同发展的重要精神背景。文章还以仪式和祈祷为例,从微观角度分析了宗教崇拜对青少年认同发展的作用和意义。     

Depression and Religion: Realities,Perspectives, and Directions

The debate between psychologists hostile and friendly to religion regarding whether religion promotes or deters depression is reviewed from a historical perspective. Two modes of religion can be seen as forming a continuum with one pole as a life-celebrating, self-affirming religion that deters depression and the other pole as a life-constricting, self-derogating religion that promotes depression. Counselors are advised to help lead religious clients out of depression by procedures aimed at moving them from unhealthy toward healthy religious modes     

Immigrant Youth: Acculturation, Identity, and Adaptation

Cet article présente plusieurs des principaux résultats d’une grande étude internationale sur l’acculturation et l’adaptation de jeunes immigrés (âgés de 13 à 18 ans) qui se sont implantés dans treize pays (N = 5,366); il y est adjoint un échantillon de jeunes nationaux (N = 2,631). La recherche s’appuyait sur trois questions centrales: comment les jeunes migrants gèrent‐ils le processus d’acculturation? Comment parviennent‐ils à s’adapter? Et y a‐t‐il un lien manifeste entre la forme d’acculturation et le succès de l’adaptation? L’analyse en clusters déboucha sur quatre profils d’acculturation: intégrateur, ethnique, national et diffus. L’analyse factorielle de cinq variables d’adaptation mit en évidence deux types d’adaptation: psychologique et socioculturel. Il existe une forte relation entre la façon dont les jeunes s’acculturent et leur adaptation: ceux qui présentent un profil intégrateur bénéficient des meilleurs indicateurs d’adaptations psychologique et socioculturelle alors que ceux souffrant d’un profil diffus ont les pires. Entre les deux, le profil ethnique présente une adaptation psychologique relativement bonne et une adaptation socioculturelle plutôt pauvre, tandis que le profil national a une adaptation psychologique relativement pauvre et une adaptation socioculturelle légèrement négative. Cette configuration de résultats fut en grande partie retrouvée à travers une modélisation en équation structurelle. Les conséquences pour l’implantation des jeunes immigrés sont claires: ils devraient être encouragés à préserver l’appartenance à leur culture d’origine tout en établissant des liens étroits avec la société d’accueil. This paper reports some of the main findings from a large international study of the acculturation and adaptation of immigrant youth (aged 13 to 18 years) who are settled in 13 societies (N= 5,366), as well as a sample of national youth (N= 2,631). The study was guided by three core questions: How do immigrant youth deal with the process of acculturation? How well do they adapt? Are there important relationships between how they acculturate and how well they adapt? Cluster analysis produced four distinct acculturation profiles: integration, ethnic, national, and diffuse. Factor analysis of five adaptation variables revealed two distinct forms of adaptation: psychological and sociocultural. There were substantial relationships between how youth acculturate and how well they adapt: those with an integration profile had the best psychological and sociocultural adaptation outcomes, while those with a diffuse profile had the worst; in between, those with an ethnic profile had moderately good psychological adaptation but poorer sociocultural adaptation, while those with a national profile had moderately poor psychological adaptation, and slightly negative sociocultural adaptation. This pattern of results was largely replicated using structural equation modeling. Implications for the settlement of immigrant youth are clear: youth should be encouraged to retain both a sense of their own heritage cultural identity, while establishing close ties with the larger national society.     

Religion,Identity and Freedom of Expression

This article examines the issues raised by religious adherents’ wish to express their beliefs in the public domain through, for example, their modes of dress, their performance of public roles, and their response to homosexuality. It considers on what grounds religion might merit special treatment and how special that treatment should be. A common approach to these issues is through the notion of religious identity, but both the idea of religious identity and its use to ground claims against others prove deeply problematic. An alternative and more productive approach is through the notion of harm. People should enjoy the freedom to express their religious convictions subject to the harm principle, but harm should include the undermining of people’s status as free and equal citizens. The article concludes by considering the grounds upon which this alternative approach might recognize religion as special and might justify giving an overriding status to civic equality.     

Virtual Religion in Context

This article explores the notion of ‘virtual religion’ in various ways. In part, it is a response to a number of ideas found in the articles by Philip P. Arnold, Shawn Arthur, Christopher Helland, Anastasia Karaflogka and Mark MacWilliams which appear in this issue of Religion, but it also discusses religion in online contexts in relation to various important themes such as the character of cyberspace both present and future, the multimedia Web and its alleged postmodern orientations, virtual identity, the dynamics of virtual community, and the controversies concerning the positive and negative ramifications of online life and experience, as discussed by technomystics, technophobes and others who hold more moderate views. The article ends by raising some questions about the future character of religion and spirituality in cyberspace.