The Importance of Emotional Intelligence and Cognitive Style in Institutionalized Older Adults' Quality of Life

Despite previous evidence showing a positive relationship between emotional intelligence (EI) and quality of life (QoL), associating older adults' emotional processing with several health indicators, few studies have explored both the IE and the a mechanisms through which they affect QoL. This cross-sectional study analyzes the mediator role of optimistic and pessimistic cognitive styles in the relationship between perceived EI (PEI) and QoL in 115 institutionalized older adults from Southern Spain. Regression analyses showed, after controlling for cognitive style, that PEI predicted a significant percentage of variance in: Health (β = .25, p < .01), Functional abilities (β = .20, p < .05), Activity and leisure (β = .17, p < .05) and Life satisfaction (β = .21, p < .05). Additionally, multiple mediation analysis revealed that cognitive style partially mediated the relationship between PEI and Health, Activity and leisure and Life satisfaction. Thus, PEI could promote personal but not external or environmental QoL aspects, highlighting the importance of developing emotional skills for healthy aging.     

NEW RELIGIOUS MOVEMENTS AND SCIENCE: RAEL'S PROGRESSIVE PATRONIZING PARASITISM

The article examines the concoction of religion and “science” contained in the revelation that substantiates a new religion: Raelianism, founded and led by the prophet Claude Vorilhon/Rael after having received a revelation in 1974. After a detailed examination both of Rael's prophetic message and his/the Raelians’ interpretative practices, an ad hoc model is presented to describe such concoction (“progressive patronizing parasitism”), and it is compared to other models. It is in particular claimed that Rael, while seemingly talking about “science,” is actually constructing a science‐fictional and even pseudoscientific narrative. The article finally raises the question whether the discussion of the science–religion interaction from the viewpoint of traditional religions can be considered to be immune to the usage of such rhetorical devices.     

Conceptualising mental health in the United Arab Emirates: the perspective of traditional healers

Substantial investments in health-care have ensured the widespread availability of allopathic medical services across the United Arab Emirates (UAE). However, in spite of this accessibility traditional healers (Mutawa) continue to play a significant, albeit, unofficial role in the UAE's health sector. Citizens routinely consult traditional healers for problems that might, from a western biomedical perspective, be considered psychiatric conditions. This qualitative study explores traditional healers' conceptualisations of mental health problems, discussing their perspectives on phenomenology, aetiology, intervention and outcome. Notably, traditional healers distinguished between biomedical illness and states they attributed to demonological or metaphysical causes. The Islamic spiritual narrative was central to discussions of aetiology, intervention and outcome. Greater integration of traditional healers within the UAE's mental health-care services would, in many cases, improve patient experience and outcomes.     

Evangelical group membership,depression, and well-being among older Mexican Americans: a comparison with older non-Hispanic Whites

This study assesses denominational differences in well-being among older Mexican Americans and examines differences between this group and older non-Hispanic Whites. Data came from two representative surveys of the US older adult population, focusing on each of these ethnic groups (N?=?996 and N?=?612, respectively). Evangelical Mexican Americans reported fewer symptoms of depression and greater life satisfaction than their Catholic counterparts, but there were no such differences among non-Hispanic Whites. Potential explanatory mechanisms examined included differences in frequency of attendance at religious services, use of positive and negative religious coping, and social support or conflict in the congregation. Among these, only the relationship of attendance and denomination varied by ethnicity, but this factor did not appear to explain differences in well-being. We propose that aspects of conflict between Catholic and Mexican-American identities contribute to making Evangelical affiliation more strongly related to well-being in this group.     

Teaching religious education as a second choice. The case of three male student teachers in Finland

This article explores the professional reflection of three male religious education (RE) student teachers during their one-year pedagogical training. The participants (n = 3) interviewed in this article were chosen on the basis of their self-report in the questionnaire in which they claimed no previous teaching experience. The participants were interviewed three times: at the beginning, in the middle and at the end of their one-year teacher education. The interviews were analysed with qualitative content analysis. The study showed some patterns in the student teachers reflections concerning developmental aims, professionalism, and convictions during the year. The article concludes that in RE teacher education developing pedagogical thinking should be accompanied with becoming aware of the role of personal life history and contextual situation play in the process of becoming a sound professional in RE.     

A church-based peer-led group intervention for mental illness

Religion and spirituality (R/S) can be powerful supports and provide important coping resources for individuals in recovery. Faith communities seem to offer many advantages for recovery-oriented support, but have rarely been the setting for empirically examined psychosocial rehabilitation efforts. This study describes the outcomes for individuals in Living Grace Groups (LGGs), a peer-led group intervention for mental illness that is based in churches and integrates R/S. Persons at all active LGGs were surveyed before and after participation using well-validated scales for recovery, psychiatric symptoms, and spirituality. LGGs attracted individuals with a broad range of persistent psychiatric difficulties, who described religion as important to them and rated the groups as very helpful. Participants reported improvements in recovery and spirituality as well as reductions in psychiatric symptoms. R/S-integrated support groups may improve care by increasing cultural match, as well as providing more access to recovery-oriented care by tapping the resources of faith communities.     

Individualistic attitudes toward attractive rewards in older people: An experimental study using ultimatum games

This study used an ultimatum game to test the hypothesis that older individuals make more selfish offers when bargaining for highly attractive rewards, regardless of the impacts of others' responses on reward size. Both older and younger individuals separately participated in the experiment and made offers as allocators. The effects of four factors (age, certainty of the allocators' own reward depending on the recipient's response, the recipient's response, and type of rewards to be shared) on participants' offers and expectations of recipients' replies were observed. Older participants demanded higher shares for themselves than younger participants, even under the low certainty condition in the highly attractive reward scenario. Particularly in this scenario, older participants increased their portions immediately after receiving rejections. Moreover, they consistently expected the recipients to accept their offers regardless of the proposed distribution amount or bargaining conditions. It was implied that the high attractiveness of the rewards made it difficult for older individuals to predict the recipient's view of their proposals and thus contributed to them making selfish proposals.     

Outreach and Exclusion: Jewish Denominational Marketing in the Early 20th Century

How do religious denominations select potential adherents? Previous literature indicates that market niches direct this decision, yet few studies examine how religious groups determine their niche. Analyzing annual reports and periodicals of Reform and Conservative Jewish organizations from 1910 to 1955, I find that the two denominations responded differently to the mass influx of Jewish immigrants at the turn of the 20th century. Compared to the Conservative organization, which openly welcomed new immigrants, the Reform organization actively chose not to recruit them. Reform statements make it clear that this decision was a result of how working‐class, Eastern European immigrants threatened their American‐centered organizational identity. This finding suggests that religious institutions carefully consider their organizational identity based on nativity, ethnicity, and social class when determining whom to include in their market niche.     

Managing Religion and the Judicialization of Religious Freedom

Religious freedom is a highly valued goal for many citizens and political leaders around the world, especially in Western‐oriented nations. Much ink has been spilled in defense of religious freedom and many have waxed eloquent about the virtues of promoting religious freedom. Most constitutions and other international documents around the world guarantee religious freedom even if those guarantees are sometimes honored in the breach. Why this focus on religious freedom is occurring and how it is being addressed are the focus of this article.