Adaptation et validation d’une version brève en langue française du questionnaire d’impulsivité de Barratt (BIS-15)

IntroductionThe Barratt Impulsiveness Scale is one of the most frequently used questionnaires to assess impulsivity. Many versions of the questionnaire were developed during the 50 years that followed its creation.ObjectivesThis article reports validation data for a French-language version of Spinella's (2007) BIS-15 questionnaire, a short version of Barratt's original scale (BIS-11; Patton, Standford, & Barratt, 1995).MethodReliability, principal component analyses and confirmatory factor analyses have been conducted with two university student samples (study 1, n = 366; study 2, n = 322).ResultsThe results of this study revealed a number of redundant items, which lead us to consider a unidimensional model with correlated measurement errors. Cronbach's alpha reliability was acceptable for study 1 (0.71), and satisfactory for study 2 (0.81). Test-retest reliability was also satisfactory (0.84). Elements of external validity (correlations with anxiety, neurosis, and extraversion) are reported.ConclusionsConsiderations regarding the type of response scales and assessment methods used in questionnaires are discussed in the conclusion.     

“It’s only ‘madness’ that I know”: analysis of how mental illness is conceptualised by congregants of selected Charismatic churches in Ghana

In Ghana, many individuals employ traditional and faith healing for treating illnesses. Although attitudes and knowledge of laypeople on mental illness have been explored, little is known about Christians’ knowledge and how the church influences such knowledge. The present study explored knowledge on definition, types and symptoms of mental illness, church teachings on mental illness and the influence of such teachings on the mental well-being of 86 congregants of six Charismatic churches in Ghana. Through in-depth interviews, focus group discussions and observations, we found that knowledge surrounded psychotic disorders with a few citing other DSM/ICD categories. Regarding church teachings, some churches provided education and spiritual healing, and others emphasised non-existence of, and immunity from, mental illness. Findings showed the “double-edged” role of religion in enhancing and hindering congregants’ mental well-being. The paper concludes with an argument for psycho-education on mental illness and collaboration between churches and mental health practitioners.     

Mental health disparities impacting Christian Korean Americans: a qualitative examination of pastors’ perspectives

Mental health disparities impacting Korean Americans are multifaceted. Although encouraging developments have been made in the knowledge of mental health prevalence and professional help-seeking behaviours of Asian Americans, Korean Americans continue to experience many challenges and unique needs that require more ethnic- and culture-specific knowledge. Given the prominent role that religion, particularly Christianity, plays in the Korean American context, we conducted exploratory interviews with 10 Korean American pastors regarding their perspectives on mental health issues impacting the Korean American community. Using consensual qualitative research, we found four salient domains: (a) Barriers to seeking mental health services, (b) Challenges that pastors experience, (c) Pastor’s assessment of church’s current climate in approaches to mental health issues, and (d) What is needed. Implications for research and practice in addressing mental health disparities are discussed.     

Early trauma and serious mental illness: what role does spirituality play?

For many who experience serious mental illness, spirituality and religion can be common vehicles that provide a sense of coherence and meaning to life. However, in the presence of early trauma, spiritual and religious beliefs may be enhanced or destroyed, or never develop. This paper explores the relationship between spirituality/religion, early trauma, and serious mental illness. Three case examples from a qualitative phenomenological study are presented to illustrate spiritual and religious struggles that can arise and how a person can work through these over time to use spirituality and religion as positive resources for recovery. Tentative implications for practice are offered.