Book review of Joining and leaving religion: research perspectives Leslie J. Francis and Yaacov J. Katz (Eds) Leominster,Herefordshire, Gracewing, 2000, 336 pp. £20.00 ( pb) ISBN 0 85244 517 2

Children and young people have the capacity to conjure feelings of faith and hope when experiencing emotional and psychological distress. World myths, legends and fairy stories as part of early child development offer a rich source of material to draw from and enlist in the therapeutic endeavour. Fairies often act in a healing capacity in mythology, or they appear as agents between the world of human affairs and the invisible forces of nature. Mythological beings also possess helping powers in advance of mortals achieving superhuman tasks, but they can also when used as metaphor, frighten children and potentially cause psychological harm. This paper suggests that mental health practitioners can utilise such powerful narratives therapeutically and in a culturally respectful and spiritually innovative way. Harnessing the child's imagination can be a powerful vehicle for a transforming experience at the psychic level with consequent positive benefits for emotional well-being.     

The mercy of anxiety: A relational-psychoanalytic study of Dialogues des Carmélites

This article discusses the complex relationship between anxiety and religion in identity formation by analysing an intense, contemporary opera, the Dialogues des Carmélites by the French composer Francis Poulenc. The theoretical framework for our discussion was adopted from what is currently called relational psychoanalysis - and more specifically, from the theories of Erik H. Erikson, Ernest G. Schachtel and Donald W. Winnicott. We will try to demonstrate that existential anxiety forms part of the process of developing a (religious) identity, and need not necessarily be a sign of weakness or pathology. Nonetheless, feelings of anxiety may be paralysing in a cultural climate such as ours, which stresses the values of freedom and autonomy. A relational psychoanalytic reading of the opera leads to a re-evaluation of these values, showing that (religious) identity development is an intrinsically relational process. The attitude of receptivity (which is connected to the theological theme of grace) plays an important role in this respect. On completing our analysis, we concluded that relational psychoanalysis complements the existential view on identity and anxiety. We also advocate more attention for the theme of receptivity in the psychology of religion.     

How does higher in‐group social value lead to positive mental health? An integrated model of in‐group identification and support

Previous research has indicated that the effects of in‐group social value on mental health are mediated by the extent to which individuals identify with their in‐group. Other research has shown that in‐group identification leads to positive mental health because it provides in‐group members with a psychological basis for social support. We examine how the individual's perception of the social value of the in‐group leads to positive mental health, integrating the effects of identification with and support from the in‐group. As predicted, the relationship between higher social value and decreased mental health (e.g. depression, perceived stressful events) is mediated by higher in‐group identification, which in turn leads the members to expect support from the in‐group but not the out‐group. An integrated model of the effects of perceived in‐group social value, identification, and support on mental health is proposed, and the implications are discussed.     

Breaking the will: relations between mental mortification in monastic life and the psychological abuse of children in Catholic institutions

This article will go into relations between mental mortification and the timely topic of abuse of children in Catholic institutions. Explorations are based upon qualitative research carried out at the University of Groningen. As unexpected as it may seem, in Dutch monastic life mortification was (still) being practiced during the 1950s and 1960s. Besides physical mortification that was primarily aimed at disciplining the body, members of religious communities also performed mental mortification to discipline their will. In this article the psychological context of mental mortification will be described in order to shed light on the topic of psychological abuse in particular. In the concluding section attention will be paid to parallels between mental mortification practices and experiences brought forward in testimonies of victims. In addition, the ways in which mental mortification may have caused abusive behaviour will be discussed.     

Physio Kundalini syndrome and mental health

The increasing practice of traditional eastern philosophies within the modern society has highlighted the difficulties of assimilation of these traditions within Western culture. This invariably results in difficulties on the part of the practitioners to integrate these practices into their daily lifestyle. The reasons for these are often complex. One of the contributing factors could be insufficient understanding or acquisition of a superficial interpretation of the eastern tradition or philosophies. The Kundalini concept comes from the yogic philosophy of ancient India and refers to mothering intelligence behind yogic awakening and spiritual maturation. We describe a case of a young male who presented with functional deterioration experiencing psychotic symptoms, which he describes as his Kundalini awakening.     

Bereavement anxieties and health amongst the Australian-Italian Catholic community

This article is based on survey of 269 households in the state of Victoria, Australia. It elicits some useful guidelines for professional caregivers in relation to eight cultural/religious groups including Australian-born Christians and Arab-born Muslims. The focus here is upon the relationships between the Australian Italian community and personal health outcomes during bereavement. The following sub-strata are examined: community differences in relation to grief and loss practices and traditions; the value of religious communal support and counseling; symptomatological differences from psychosocial and educational perspectives; psychopathological/psychiatric symptoms and beliefs and practice concerning the afterlife. Significant differences were revealed between the sexes on such matters as health problems, grief expressions, psychosomatic manifestations, communication with the dead, beliefs in the afterlife and interpretation of the meaning of loss. Differences in these findings will assist professional caregivers who deal with families experiencing personal death loss to broaden their own perspectives on bereavement, offering specific counselling strategies and care-giving interventions.     

Risk,religiosity, and emerging adulthood: description of Christian,Jewish, and Muslim university students at entering the freshman year

American students transitioning to university are at an increased risk for behaviours such as binge drinking, depression and suicidality. Despite the proliferation of prevention and intervention programs, rates remain high. Although religiosity is known to confer a protective effect in this population, it remains largely untapped as a resource because, among other reasons, it is poorly understood, poses ethical challenges, and exposes areas of distrust between the religious and medical establishments. This report describes the findings of a survey that examined possible factors explaining the relationship between religiosity, risky behaviours and emotional extremes in students as they transitioned into their first year of university. This study accounted for the religious diversity of the US by surveying Christian, Jewish, Muslim and religiously unaffiliated students. Findings indicated that religiosity was consistently and negatively correlated to risky behaviours across all faith groups. Interestingly, unique patterns in levels of religiosity emerged among the various faith groups. Similarly, patterns of engagement in risky behaviours demonstrated variation among religious groups. Our findings add to the body of evidence that suggests university-based professionals take into consideration student religiosity when creating prevention intervention programs for students.     

Religious coping,stigma, and psychological functioning among HIV-positive African American women

The present study examined the role of religious coping in psychological distress and adjustment both cross-sectionally and longitudinally among 141 HIV-positive African American women. Cross-sectional analyses showed that negative religious coping was associated with poorer mental health and functioning, and greater perceptions of stigma and discrimination. Longitudinal analyses revealed that greater negative religious coping at baseline significantly predicted greater changes in mental health in a negative direction 12 months later. Positive religious coping was not associated with any measures of psychological well-being, nor did it predict any mental health outcomes at 12 months. However, participants who experienced high levels of HIV-related stigma and reported high levels of positive religious coping were less depressed than those who reported lower levels of positive religious coping. These results suggest that for this population, negative religious coping was a more salient determinant of psychological distress than positive religious coping was of psychological health.     

Referral by clergy who counsel older adults

The purpose of this cross sectional study of clergy (N?=?493) was to examine the likelihood of referral to formal mental health providers by those clergy who counsel older adults. Responding clergy completed a brief questionnaire that included information on the amount of counselling they do with older adults, the Attitudes towards Older Adults and Mental Illness (AOAMI) scale, their relationships with mental health professionals, their knowledge of resources for referring people for additional help, and basic demographic data, such as race, age, years in the clergy, and education level. In logistic regression analysis, respondents with more education, those who felt less prepared to provide counselling, and those with more positive attitudes based on the AOAMI indicated that they were more likely to refer, and no differences were found based on their denominational affiliation race, relationships with mental health professionals, or knowledge of resources for referring people for additional help. We believe that public-private partnerships should be formed to help clergy recognise when referrals are appropriate, and to help improve relationships between clergy and mental health professionals.     

Rehabilitative Beit Midrash as a means for advancing the community integration of Ultra Orthodox Jewish persons with severe mental illness

ABSTRACT

Religious Jews with severe mental illness often encounter barriers to involvement in religious activities in their community affecting their ability to become integrated into their community. Therefore, a study was conducted in Israel examining the contribution to community integration through a programme providing religious persons with mental illness an opportunity to participate in religious studies. An A-B research design was implemented among 42 Ultra-Orthodox Jewish persons with severe mental illness utilising a culturally-oriented structured instrument. The study showed that the opportunity for involvement in religious studies could advance the participants’ sense of social interaction in their community as well as their sense of psychological integration with other religious people. It also strengthened their confidence in their ability to further get involved in religious studies in the community. Rehabilitation services providing persons with severe mental illness an opportunity for involvement in religious studies can act as a springboard for advancing their community integration.