Religious Non-involvement Among African Americans, Black Caribbeans and Non-hispanic Whites: Findings from the National Survey of American Life

This study examines the association between race/ethnicity, socio-demographic characteristics, and religious non-involvement among a national sample of African Americans, Black Caribbeans and Non-Hispanic Whites. The relationship between religious non-involvement and selected measures of religious participation, spirituality, religious coping is also examined. The study utilizes data from a national multi-stage probability sample, the National Survey of American Life (n = 6,082). Very few individuals, <1 out of 20 respondents, both never attended religious services and have no current denomination. Overall, <8 % have never attended religious services since the age of 18. Both African Americans and Black Caribbeans were significantly less likely than non-Hispanic Whites to report never attending religious services and not having a current denomination. The greater reliance upon religious institutions for support and guidance among African Americans and Black Caribbean Americans relative to Non-Hispanic Whites may help explain the importance of race in predicting religious non-involvement. Women, married persons, Southerners, and the more highly educated are significantly more likely to be involved in religion. Finally, this study indicates that the religiously non-involved are less likely than others to participate in religious activities, to identify as spiritual, and to rely upon religion to cope with trying circumstances. Nonetheless, even respondents who never attend religious services and do not have a denomination still report some level of religious participation along with relatively high levels of religious coping. We posit that religious non-involvement is less indicative of apostasy, but rather likely reflects a critique of organized religion.     

Family Support in Prevention Programs for Children at Risk for Emotional/Behavioral Problems

We conducted a review of empirically based prevention programs to identify prevalence and types of family support services within these programs. A total of 238 articles published between 1990 and 2011 that included a family support component were identified; 37 met criteria for inclusion. Following the Institute of Medicine’s typology, prevention programs were categorized as universal, selective, or indicated; programs containing more than one prevention level were characterized as multi-level. Family support types included those led by a mental health professional, led by a peer, or team-led. Among the 37 prevention programs reviewed, 27% (n = 10) were universal, 41% (n = 15) were selective, 16% (n = 6) were indicated, and 16% (n = 6) were multi-level. The predominant model of family support was professionally led (95%, n = 35). Two (n = 5%) provided team-led services. None were purely peer-led. In terms of content of family support services, all (100%, n = 37) provided instruction/skill build. Information and education was provided by 70% (n = 26), followed by emotional support (n = 11, 30%) and instrumental or concrete assistance (n = 11, 30%). Only 14% (n = 5) provided assistance with advocacy. The distribution of models and content of services in prevention studies differ from family support within treatment studies. As family support is likely to be an enduring component of the child and family mental health service continuum, comparative effectiveness studies are needed to inform future development.     

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.     

Micro Practice and Faith-Based Initiatives: The Role of Religious Congregations in the Social Service System

SUMMARY

Religious organizations have provided services for older adults for thousands of years. For the sons and daughters of Abraham, this is Biblically mandated. Charitable Choice and the President's Office of Faith-Based Initiatives is only the most recent effort to bring this informal caregiving system into dialogue with the remainder of the formal social service system in the United States. At this time, religious congregations play a gap-filling role in the community service system. Their services range from informal volunteer-driven approaches to a local need, to large formal service systems. From the first draft of the Older American's Act, nutrition sites have specifically named religious congregations in partners with the service system. Today this system continues to be ready to support at least the seniors in their own congregations.     

The Responses of Health Systems to Marital Sexual Violence – A Perspective from Southern India

ABSTRACT

Marital sexual violence is a serious problem in India. However, marital rape and most other forms of marital sexual violence are not criminalized in the country. This qualitative study with healthcare providers (physicians and nurses), lawyers, members of a non-profit organization that offers domestic violence support services out of a hospital, a journalist and two lawyers suggest that the majority of care providers recognize that marital sexual violence is a serious concern, and agree that health systems can play a vital role in addressing both the immediate biomedical concerns of survivors, and also overall well-being. The study reveals several systemic and internal factors that hinder responsiveness of Indian health institutions. These include, the absence of a protocol or uniform internal guidelines in most hospitals, a lack of screening programs to capture the presence of violence occurring when patients visit hospitals for other reasons, a large patient load, a lack of gender sensitivity in providers’ education, an absence of domestic violence shelters, and poor interlinkages between support services such as counseling and legal services. Notwithstanding these challenges, some exemplar physicians and nurses assist survivors of sexual violence, sometimes risking their own safety. The Indian health system can be made more responsive, provided these factors are addressed, and crucially budgets are allocated for interventions.     

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.     

Religious involvement and self-forgiveness

The purpose of this study is to examine the interface between involvement in religion and self-forgiveness. The data come from a recent nationwide survey of adults age 18 and older (N?=?1774). A conceptual model was developed that contains the following hypotheses: (1) Evangelicals will attend worship services more frequently than members of other faith traditions; (2) people who go to church services more often will be more likely to get spiritual support from fellow church members; (3) individuals who receive more spiritual support from religious others will be more likely to believe that they have been forgiven by God; (4) people who believe that they have been forgiven by God will have a greater sense of self-worth; and (5) individuals who have a stronger sense of self-worth will be more likely to forgive themselves for the things they have done wrong. The data provide support for each hypothesis.     

Spiritual Need Four: Opportunities to Be Served and to Share with Others

SUMMARY

Older adults have unique opportunities to be served and to share with others through groups and individual relationships and programs in religious congregations. Where programs and senior centers with public funding can provide only for physical, emotional, and social needs, religious congregations can be more wholistic and provide for the spiritual needs as well. This chapter offers further discussion of planning that will facilitate program development for the whole person.     

Mental health attitudes among Middle Eastern/North African individuals in the United States

ABSTRACT

Middle Eastern/North African (MENA) individuals may have heightened risk for developing mental health problems due to unique cultural stressors. However, traditional cultural and religious practices and beliefs socialised within the family environment may reduce the likelihood of seeking mental health services. This qualitative study aimed to better understand the intersection of cultural, religious, and mental health attitudes among MENA individuals. Semi-structured telephone interviews were conducted with MENA adults who had received therapy services (N?=?13) and were analysed for emergent themes. Respondents reported lack of understanding of mental illness within their communities, and prominent levels of perceived and self-stigma. Families and religious practices/beliefs played an important role in responding to mental illness. Results suggest that incorporating psychoeducation and community awareness campaigns alongside religious services may help to reduce barriers to receiving mental health treatment.     

Religious Social Identity as an Explanatory Factor for Associations Between More Frequent Formal Religious Participation and Psychological Well-Being

Abstract

Guided by social identity theory, this study investigated having a closer identification as a member of one's religious group as an explanatory mechanism for linkages between more frequent formal religious participation and better subjective psychological well-being (more positive affect, less negative affect, and more life satisfaction). Multivariate regression models were estimated based on data from 3,032 respondents, ages 25 to 74, in the 1995 National Survey of Midlife in the U.S. Results provided support for the hypothesis that religious social identity would mediate the associations between more frequent religious service attendance and all three dimensions of subjective psychological well-being examined. These findings contribute to understandings of self, religion, and health while indicating the continued importance of drawing on well-developed social psychological theory in investigations of linkages between religion and mental health.     

Family functioning and involvement in home visiting: Examining program characteristics as moderators to support retention in services

Developing strategies to improve retention in home visiting programs is critical to their success. The purpose of the study is to examine how the content provided during home visits moderates the association between family risks (economic, household functioning, and conflict) and retention in services. Parents (n = 1,322) voluntarily enrolled in Healthy Families America (n = 618) and Parents as Teachers (n = 704). Family characteristics were collected using the Family Map Inventories. Multilevel analyses showed a moderating impact of the time home visitors spent supporting parent–child interaction for all family risks examined. Moderating effects demonstrated a stronger positive association between focusing on the parent–child relationship and retention at 6 and 12 months for parents demonstrating greater needs. There were no moderating effects of child development content or case management activities with retention at 6 and 12 months. Together, families were more likely to stay in services when home visitors focused on parent–child interaction and child development, but less likely retained with more case management. Parents with greater risks were more likely to remain in services with more time focused on supporting parent–child interactions. Findings suggest the need to support our home visiting workforce in their work to promote healthy parent–child relationships.     

The older American Jewish population: Findings from the Pew study

ABSTRACT

The 2013 Pew Research Center survey of American Jews provided an opportunity to examine trends in identity and identification among older American Jews. By comparing findings from this survey to findings from similar surveys in 1990 and 2000/2001 we were able to examine patterns of continuing integration into the American religious mainstream and away from more traditional religious and ethnic ways of expressing their Jewish identity.     

Use of student support services among university students: associations with problem-focused coping,experience of personal difficulty and psychological distress

ABSTRACT

Universities provide a range of problem-focused social support services to help students who are experiencing personal difficulties. The current study examines how the effectiveness of students' (N = 131) problem-coping style, experience of personal difficulty and psychological distress are associated with actual use of support services in the academic setting. Results indicate that students who experienced a personal difficulty and who had a more reflective problem-coping style were more likely to use student support services. In addition, students with less effective problem-focused coping styles (more reactive and suppressive, less reflective) reported greater psychological distress. The potential personal, psychological and academic benefits of the reflective problem-coping style are discussed.     

How well do various types of support buffer psychological distress among transgender and gender nonconforming students?

Background: Transgender and gender nonconforming (TGNC) individuals experience an increased prevalence of many psychological disorders, leading many to reach out for support from family, friends, mental health professionals, and religious or community networks. Nonetheless, experiences seeking support are often negative, and many psychotherapists report feeling underprepared to work with TGNC clients. To better understand the experiences of TGNC individuals and better equip psychotherapists in their work with TGNC clients, we investigate which sources of support most successfully buffer psychological distress among TGNC individuals.

Aims: This study aims to identify differences in levels of various types of support (social, family, religious, and living-situation) between cisgender and TGNC individuals and examine how these types of support may or may not buffer psychological distress among TGNC individuals.

Method: We used a United States national sample of 3,090 students (1,030 cisgender men; 1,030 cisgender women; 349 transgender; 681 endorsing another gender identity) from the Center for Collegiate Mental Health 2012–2015 database which provided basic demographic information through the Standardized Data Set. Psychological distress was measured through the Counseling Center Assessment of Psychological Symptoms 34-item questionnaire.

Results: TGNC individuals reported more distress, less family support, more social support, and less frequent religious affiliation than cisgender men and women. Family and social support emerged as the strongest predictors of distress for both TGNC and cisgender individuals. Though religious affiliation and living on-campus buffered distress among cisgender students, they did not buffer distress among TGNC students.

Conclusion: Our study highlights disparities in distress and support between TGNC and cisgender individuals. We found that although religious affiliation and on-campus living are beneficial for cisgender students, neither systematically buffers distress for TGNC students. These findings illustrate the impact minority stress and systemic discrimination may have on TGNC individuals and provide suggestions for therapeutic intervention in work with TGNC individuals.     

Long-term effects of religious upbringing

Abstract

The impact of religious experiences on development is often ignored in therapeutic settings. This study examines the effects of rigidity and fear in religious upbringings and of current religious status on conformity to parental expectations, guilt, aversion to religious artifacts, family strife, independence and irrational beliefs. Questionnaires were designed to measure these effects and were completed by 129 adult men and women. Regression analyses revealed that high histories of fear, high current religiosity and older age were predictive of guilt; high current religiosity predicted conformity to parental wishes; high histories of fear and low current religiosity predicted aversion to religious artifacts; and high histories of rigidity were predictive of family strife. Histories of religious rigidity and fear were differentially associated with disaffiliation from parental religions. Family strife was also associated with similarity of beliefs between subjects and their parents. Subjects over 30 years of age were more likely to report higher histories of fear and to be affiliated with their parents’ religion. Subjects under 30 years of age reported higher histories of rigidity. Results support the importance of considering religion, including religious history, as a cultural variable in research and practice.     

Family Support in Children’s Mental Health: A Review and Synthesis

A comprehensive review of structured family support programs in children’s mental health was conducted in collaboration with leadership from key national family organizations. The goals were to identify typologies of family support services for which evaluation data existed and identify research gaps. Over 200 programs were examined; 50 met criteria for inclusion. Programs were categorized by whether they were delivered by peer family members, clinicians, or teams. Five salient components of family support were identified: (a) informational, (b) instructional, (c) emotional, (d) instrumental, and (e) advocacy. Clinician-led programs were heavily represented (n = 33, 66%), followed by family-led (n = 11, 22%), and team-delivered (n = 6, 12%) programs. Key differences between programs delivered by clinicians or by peer family members were found in the degree of emphasis, research methodology, and outcomes. However, the content of the components was similar across all three program types. There are both important differences in emphasis across typologies of family support provided by clinicians, family members, or teams as well as important similarities in content. Family-delivered support may be an important adjunct to existing services for parents, although the research base remains thin. A research agenda to promote more rigorous evaluations of these services especially those delivered by peer family members is critical.     

Religion and anxiety treatments in primary care patients

Earlier data suggested that religious physicians are less likely to refer to a psychiatrist or psychologist. This follow-up study measures how religious beliefs affect anxiety treatments in primary care. We surveyed US primary care physicians and psychiatrists using a vignette of a patient with anxiety symptoms. Physicians were asked how likely they were to recommend antianxiety medication, see the patient for counseling, refer to a psychiatrist, refer to a psychologist or licensed counselor, encourage meaningful relationships and activities, and encourage involvement in religious community. We experimentally varied symptom severity, whether the patient was Christian or Jewish, and whether she attended religious services. Physician attendance at religious services was assessed in the survey. The response rate was 896 out of 1427 primary care physicians and 312 out of 487 psychiatrists. Religious physicians were more likely to promote religious resources. There was no statistically significant difference between physicians' recommendations for religious and nonreligious patients. There was no statistically significant difference in religious and nonreligious physicians' referrals to a psychologist, licensed counselor, or psychiatrist. Ultimately, we did not find a difference in religious and nonreligious physicians' support for mental health referrals, however, religious physicians were more likely to encourage using religious resources.     

Abuse and religious experience: A study of religiously committed evangelical adults

Two hypotheses were tested: (1) in a sample of religiously-committed evangelical adults, past experience of abuse is related to more frequent (a) religious behaviour such as prayer, church attendance and Bible reading, and (b) religious experiences, such as religious visions, healings and speaking in tongues; (2) abuse is also associated with evidence of alienation from God, as noted in more frequent reports of God as distant and more frequent religious doubting. Survey data from 3424 adults attending one of four new evangelical movement churches were analysed. Controlling for socio-economic and religious socialization variables, a series of regression equations were calculated looking at the relationship between the experience of abuse and the dependent variables of three factor scores representing conventional religious behaviour, transcendent religious experience and feelings of distance from God. Self-report of the frequency of abuse was positively associated with frequency of reported transcendent religious experiences and with feelings of distance from God. A significant relationship between abuse and more conventional religious behaviour was not found. The findings provide mixed support for the idea that abuse results in ambivalent responses toward religion and God in religiously committed adults. The lack of relationship between abuse and conventional religious behaviours is somewhat inconsistent with prior results, and likely represents a ceiling effect. The positive correlation with transcendent religious experiences and distance from God are consistent with prior studies, but may suggest alternative explanations.     

Religious involvement and happiness: Assessing the mediating role of compassion and helping others

Research reveals that a number of different aspects of religious involvement are associated with happiness. However, researchers have yet to provide an overarching theoretical explanation for how multiple dimensions of religion might be associated with happiness. The purpose of this study is to develop and test a conceptual model that includes the following core hypotheses: (1) people who attend worship services more often tend to be more committed to their faith; (2) people who are more committed to their faith are more likely to be compassionate; (3) compassionate individuals are more likely to provide emotional support to significant others; and (4) people who provide support to others tend to be happier. Data from a recent nationwide survey in the United States (N = 3,010) provides support for each hypothesis. The theoretical implications of these finding are discussed.