Baptist senior pastors’ knowledge and perceptions of mental illness

Senior pastors at churches affiliated with the Baptist General Convention of Texas (BGCT) were anonymously surveyed using an online questionnaire to ascertain their knowledge and perceptions of the causes and potential treatments of mental illness. BGCT senior pastors reported a moderate level of contact with the mentally ill and populations known to have higher than average rates of mental illness (e.g., homeless). They also reported that the individuals with whom they counsel are rarely diagnosed with mental illness. While Baptist senior pastors embraced biological causes and treatments for mental illness as most important and effective, they varied greatly across disorders as to the perceived contribution of psychosocial and spiritual factors. Senior pastors in the present study reported being open to referring their congregants to mental health care professionals with whom they shared common values. Overall, the results of the study point to a need for greater mental health education for Baptist clergy as well as opportunities for the development of increased collaboration between the mental health and faith communities.     

“The Lord is my Shepherd”: examining spirituality as a protection against mental health problems in youth exposed to violence in Brazil

Intrinsic and institutional spirituality or religiosity may each provide unique protective effects against the negative impacts of stress on mental health. Whether this extends to adolescents exposed to high levels of community violence is unknown. Three hundred twenty-five incarcerated adolescents from São Paulo City, Brazil responded to questions about spirituality and violence exposure drawn from the Social and Health Assessment, and mental health problems drawn from the Strengths and Difficulties Questionnaire. There was some evidence that intrinsic and institutional spirituality/religiosity may buffer the relation between violence exposure and certain mental health problems, and that intrinsic spirituality may mediate the relationship between institutional activities and certain mental well-being outcomes. These findings extend a degree of support to the multi-dimensional nature of spirituality to high-risk youth populations, suggesting a small differential and interactive role that intrinsic and institutional spirituality may play in protecting against some mental health problems.     

The Tao of a peaceful mind: the representation of emotional health and healing in traditional Chinese literature

This paper explores the representation of emotional health and healing in traditional Chinese literature, and the holistic relationship between traditional Chinese mental medicine and literature as well as philosophy. The philosophical, moral and aesthetic significance assigned to emotional health and healing not only inspired but also mandated the representation of these subjects in Chinese literature. For many Chinese readers, emotional health is more than a medical concern but is integral to their moral and spiritual wholesomeness, the attainment of which necessarily involves the edifying role of literature. The literary representation of emotional health and healing gave rise to a subculture of emotional health and a medical dilettantism in Chinese society. The mutual inclusivity of the professional and the amateurish is peculiar to traditional Chinese mental medicine. While facilitating popular appreciation of emotional health and helping to validate the legitimacy and efficacy of emotional healing, such a phenomenon also caused a certain degree of charlatanization that undercut the rationality and validity of mental medicine. An investigation into the relationship between traditional Chinese literature and mental medicine provides an interdisciplinary perspective from which to examine the latter's history, theory, and practice, thus shedding a cross-cultural light on modern psychology and psychiatry.     

Mental illness and suicide in British South Asian adults

South Asians make up about 5% of the UK population. Their rates for mental illness and suicide have been shown by some researchers to be rather lower than that of the total UK population, using a variety of measures, and considering many psychiatric conditions. This paper reviews the literature on the extent of mental illness among British South Asian adults, and explores aspects of their service use, and their attitudes to mental illness. Some distinguishing features of British South Asian mental health are identified, including areas justifying further research. Variations in the South Asian population including generation, country of origin, religion, class, wealth and geography, emphasise the growing need to disaggregate this population when presenting data about them.     

A narrative review: arguments for a collaborative approach in mental health between traditional healers and clinicians regarding spiritual beliefs

This review explores the possibility of a more collaborative approach between mental health clinicians and traditional healers, from a clinical psychology perspective, for clients with spiritual beliefs. Spiritual beliefs are incorporated into the identity and functioning of clients within a cultural context and prevalence rates reveal this is not uncommon. It is argued that working collaboratively would address many access difficulties to mental health services and support is generated through a number of studies and case reports in the United Kingdom, worldwide and across cultures. This approach appears to be in accordance with current theories of acculturation. The problems in the current system when working non-collaboratively are also explored. Counter arguments and pragmatic difficulties of collaboration have been discussed. Research in the United Kingdom is limited and it is suggested that more research is needed in the field. Pragmatic solutions are suggested to stimulate discussion.     

Three-factor model of Schizotypal Personality in a British Christian sample

The three-factor structure of schizotypy, as measured through the Schizotypal Personality Questionnaire (SPQ), was assessed in a non-clinical Christian sample of 161 British adults from a wide range of denominational backgrounds. Participants were recruited through non-random purposive sampling. The trifactor model was unambiguously replicated. Furthermore, the SPQ exhibited excellent internal consistencies (range 0.73 to 0.97), while Confirmatory Factor Analysis and cross-instrument comparisons with Eysenck's Psychoticism scale indicated that elements of its convergence and discriminant validities were highly acceptable. Although this study identified some minor issues that require attention, overall, the SPQ appears to be a rather powerful and highly stable measure of schizotypy that can reliably be used in schizophrenia-related research with Christians.     

A mediation model linking attachment to God,self-compassion,and mental health

Attachment theory posits that insecure attachment is a risk factor for the development of anxiety and depression and ample evidence supports this idea. Research has also demonstrated links between attachment to God and mental health, but little is known about the emotion regulatory mechanism that underlies this relationship. The present study explored the explanatory role of self-compassion in the relation between attachment to God and anxiety, depression, and life satisfaction in a sample of 181 adults who completed an online survey. Elevated attachment anxiety and avoidance were associated with higher depression and anxiety, and lower life satisfaction. Self-compassion mediated these associations (in an inverse direction for anxiety and depression), suggesting that people who feel uncomfortable depending on God, or who fear God's rejection, have difficulty extending kindness to themselves. Possible interventions are discussed in the context of these results.     

Measuring Intrinsic Religiosity: scales for use in mental health studies in China – a research report

While Hoge Intrinsic Religiosity Scale and the Duke University Religion Index have gained popularity in the field of religion and mental health, it remains unknown whether these scales are optimal measures of religiosity in the Chinese culture. This study is to provide some evidence to support the use of the Chinese versions of Hoge Intrinsic Religiosity Scale and the Duke University Religion Index. The data were from a community-based sample of 1039 Chinese women, 18–34 years old, in rural China. Reliability tests were performed on the two religiosity scales. Internal consistency analysis showed excellent correlation coefficients for most of the items. In addition, factor analysis produced two factors for the Hoge Intrinsic Religiosity Scale, a result consistent with previous findings in the Western, predominantly Christian cultures and societies. Moreover, our findings showed statistically significant correlations between the two religiosity scales and mental health outcomes, even though the strength of correlation between the Hoge Intrinsic Religiosity Scale and mental health outcomes appeared to be stronger. In sum, this study suggests that both the Hoge Intrinsic Religiosity Scale and the Duke University Religion Index should be appropriate instruments for detecting and measuring religiosity in the Chinese context.     

“Chaotic soup of politics:” a Native American Indian mental health perspective

Through a grounded theory process, tribal politics emerged as a core theme from interviews with mental health providers (MHPs) and Native American Indian people experiencing persistent mental illness (PMI). Interviews were conducted over a four-year period with 13 Indian MHPs and administrators, and 18 persons experiencing PMI. Symbolic Interactionism was the informing framework. Findings indicate that reservation life promotes a high immersion in Eurocentric politics, which negatively affects the person with PMI in their maintenance of a healthy spirit balance. To be effective, MHPs need immersion in; the oneness of culture, spirituality, and politics of the community; knowledge of the tribal history; and communication with elders/spiritual leaders. This personal growth could facilitate provision of culturally responsive care needed for a client's navigation of intergovernmental regulations. MHPs should work for adequate funding policies of human service centers while supporting the establishment of indigenous governing practices through tribal sovereignty.