Rabbis and Health: A Half-Century Review of the Mental and Physical Health Care Literature:1950–1999

Electronic searches were conducted on PubMed and the American Psychological Association's database (PsycINFO) for articles that discussed the role of rabbis in relation to some aspect of healthcare. The two searches were conducted in each electronic database using the search-terms: (1) (rabbi OR rabbinical OR synagogue) OR (2) (Judaism OR Jewish) AND (clergy OR chaplain). Articles were classified by the year of their publication, professional discipline, type of journal (either religious or secular), and type of article: either research, or narrative and expositional. Rabbis were discussed most often in psychology, psychiatry, and behavior-related fields, and close to two-thirds of the articles dealt with mental health concerns. A statistically significant increase in articles across decades was found in the secular journals, r=.98, p≤.01, with over 70% of the articles about rabbis in the secular journals being published between 1980 and 1999. Many of the articles addressed collaboration between rabbis, psychiatrists, and other and mental health professionals and discussed previously identified themes related to professional collaboration and referral.     

Religiousness, antisocial behavior, and altruism: genetic and environmental mediation

Although religiousness is considered a protective factor against antisocial behaviors and a positive influence on prosocial behaviors, it remains unclear whether these associations are primarily genetically or environmentally mediated. In order to investigate this question, religiousness, antisocial behavior, and altruistic behavior were assessed by self-report in a sample of adult male twins (165 MZ and 100 DZ full pairs, mean age of 33 years). Religiousness, both retrospective and current, was shown to be modestly negatively correlated with antisocial behavior and modestly positively correlated with altruistic behavior. Joint biometric analyses of religiousness and antisocial behavior or altruistic behavior were completed. The relationship between religiousness and antisocial behavior was due to both genetic and shared environmental effects. Altruistic behavior also shared most all of its genetic influence, but only half of its shared environmental influence, with religiousness.     

Elementary, my dear Wason: The role of problem representation in the THOG task

The present study was concerned with Wason's THOG problem, a hypothetico-deductive reasoning task for which performance over the past 20 years has typically been very poor (<20% correct). We examined the hypothesis that incorporating a quasi-visual context into the problem statement would make both the binary, symmetric tree structure and solution principle of the THOG task clearer and thus facilitate performance. A version of O'Brien et al.'s (Q J Exp Psychol 42A:329–351) Blackboard THOG problem, that specifies each branch of the tree by describing a specific location for each possible color-shape combination, was used to test this hypothesis. Substantial facilitation was both observed (68% correct) and replicated (73% correct), and it was also shown that it is necessary to provide a representation of both sides of the tree to obtain this level of facilitation. The implications of these results for human deductive reasoning are considered. Received: 1 November 2000 / Accepted: 4 May 2001     

The impact of religion on men's blood pressure

Most clinical studies examining the relation between religion and blood pressure status have focused on church attendance, finding lower pressures among frequent attenders. The present study examines the effect on blood pressure status of a religious meaning variable, importance of religion, both by itself and together with frequency of church attendance. The relation between blood pressure, self-perceived importance of religion, and frequency of church attendance was examined among a rural sample of 407 white men free from hypertension or cardiovascular disease. The data confirmed an interaction between the effects of both religious variables on blood pressure status, with importance of religion having an even greater association with lower pressures than church attendance. Diastolic blood pressures of persons with high church attendance and high religious importance were significantly lower than those in the low attendance, low importance group. These differences persisted after adjusting the analyses for age, socioeconomic status, smoking, and weight-height ratio (Quetelet Index). The difference in mean diastolic pressures based on response to the religious importance variable alone was statistically and clinically significant, particularly among men aged 55 and over (6 mm) and among smokers (5 mm). These findings suggest that both religious attitudes and involvement may interact favorably in their effects on cardiovascular hemodynamics.     

Does self-compassion covary with minority stress? Examining group differences at the intersection of marginalized identities

ABSTRACT

Informed by the minority-stress hypothesis and intersectionality theory, this study examines differences in dispositional self-compassion across diverse youth subject to varying levels of structural and interpersonal discrimination. A secondary analysis of survey data from two suburban high schools in a Midwestern state (n = 1872) found significant differences in rates of exposures to stigma processes in accordance to rates of marginalization as estimated by sexual and/or gender status and racial category (minority vs majority), with a large effect. Sexual and/or gender minority students of color (SGmin) reported the highest rates of stigma experiences including exposure to economic hardship, having an incarcerated parent, not trusting the police, assignment of an IEP and exclusionary discipline. However, white SGmin students reported the highest rates of mental health concerns. Sexual gender majority (SGmaj) students of color reported the highest rates of self-compassion while white SGmin students reported the lowest and the negative relation between bullying and self-compassion was stronger for white SGmin students than for SGmin students of color, suggesting that the latter may have developed ways of coping with multiple stigmatized identities that reflect kindness to the self. As scholars seek to understand the role of self-compassion in resilience processes, we suggest emphasizing the strengths of marginalized youth as well as protecting them from the ill effects of bullying.     

Saved by the blush: being trusted despite defecting

This study examined whether blushing after a sociomoral transgression remediates trustworthiness in an interdependent context. Participants (N = 196) played a computerized prisoner's dilemma game with a virtual opponent who defected in the second round of the game. After the defection, a photograph of the opponent was shown, displaying a blushing or a nonblushing face. In a subsequent Trust Task, the blushing opponent was entrusted with more money than the nonblushing opponent. In further support of the alleged remedial properties of the blush, participants also indicated that they trusted the blushing opponent more, expected a lower probability that she would defect again, and judged the blushing opponent more positively.     

Spiritual Beliefs and Barriers Among Managed Care Practitioners

Purpose: Ninety percent of American adults believe in God and 82% pray weekly. A majority wants their physicians to address spirituality during their health care visit. However, clinicians incorporate spiritual discussion in less than 20% of visits. Our objectives were to measure clinician beliefs and identify perceived barriers to integrating spirituality into patient care in a statewide, primary care, managed care group. Methods: Practitioners completed a 30-item survey including demographics and religious involvement (DUREL), spirituality in patient care (SPC), and barriers (BAR). We analyzed data using frequencies, means, standard deviations, and ANOVA. Findings: Clinicians had a range of religious denominations (67% Christian, 14% Jewish, 11% Muslim, Hindu or Buddhist, 8% agnostic), were 57% female and 24% had training in spirituality. Sixty-six percent reported experiencing the divine. Ninety-five percent felt that a patients spiritual outlook was important to handling health difficulties and 68% percent agreed that addressing spirituality was part of the physicians role. Ninety-five percent of our managed care group noted 8lack of time as an important barrier, lack of training was indicated by 69%, and 21% cited fear of response from administration. Conclusions: Managed care practitioners in a time constrained setting were spiritual themselves and believed this to be important to patients. Respondents indicated barriers of time and training to implementing these beliefs. Comparing responses from our group to those in other published surveys on clinician spirituality, we find similar concerns. Clinician education may overcome these barriers and improve ability to more fully meet their patients expressed needs regarding spirituality and beliefs.*This material has previously been presented as an abstract at the Culture and End of Life Conference, Association of Medical Colleges Spirituality, Kansas City, MO, September 12–14, 2002.Project supported by the Foundation for Spirituality in Medicine, Baltimore, MD     

Stereotype Threat in Men on a Test of Social Sensitivity

This study provides evidence of stereotype threat in men on a test of a feminine ability called social sensitivity, that is, the ability to decode nonverbal cues. Men who were told that the test assessed social sensitivity and produced better scores for women than men performed worse on the test than did men who were told that the test assessed information processing. Because social sensitivity can be an automatic skill and stereotype threat uses mental capacity, this effect was moderated by self-reported strategy usage. Mens performance worsened in the threat condition only when they reported more deliberative and less intuitive strategies for decoding nonverbal cues.