The Routledge companion to religion and film

This paper concerns U.S. evangelical Christian mission practice in the Muslim world. Interests in and support for mission work among Muslims have increased – shifts that evangelical church leaders and missiologists attribute to the impacts of 9/11 and the wars in Iraq and Afghanistan that followed – and the short-term segment, which fuses voluntarism, tourism and evangelism, represents the newest paradigm in these undertakings. While the overall popularity of short-term mission is recognised by scholars and church leaders, its role in mediating interactions between Christians and Muslims has received little attention. This paper documents short-term mission engagement with Islam by showing how Islam is represented by agencies and how volunteers interact with Muslims. I argue that styles of representing and engaging with Islam, while arising from a range of theological orientations, are also products of changing contexts and practices of mission, both the routinisation of short-term mission and the expanded opportunities for mission under rubric of faith-based development. This paper is based on research in Southern California between 2009 and 2012, including visual and textual content analyses of sending agencies' websites and guidebooks, and interviews with 57 short-term mission participants.     

Faith-Related Agencies and Their Implications for Aging Services

SUMMARY

The historical development of the faith-related organization is examined in light of the terminology used to describe these nonprofit groups, beginning with sectarian, moving to religious affiliate, and more recently using the term faith-related as a subcategory of being faith-based. Historical and contemporary research on faith-related organizations is reviewed, including a distinction between these studies and the increasing amount of research on religious congregations. Research findings are examined in the context of a complex political environment beginning with the Reagan/Bush Administrations, continuing into the Charitable Choice provisions introduced under the Clinton Administration, and moving to the Bush Administration's faith-based and community initiative. Implications of this initiative for the delivery of elder services are explored, particularly in light of the long-standing relationship the aging network has had with local faith groups.     

Food,faith, social service and institution building: the Annamrita programme of the Hare Krishna movement in India

Based on fieldwork with the Annamrita programme, a food-based social service of ISKCON or the Hare Krishna movement in India, I look at the intricate connection between food, faith, social service and institution building. Formally known as the ISKCON Food Relief Foundation, the Annamrita programme has partnered with the government’s midday meal scheme for school children. From the point of view of sociology of food and sociology of religion, I propose that food is a cultural, moral and emotional investment for ISKCON. I describe how a faith-based social service through the instrument of food becomes a mode of bridging and institution building. The governmentality of this food service and the sacred public–private partnership is a specific kind of cultural and macroeconomic intervention in a resource-limited setting such as India. Camouflaged and embedded in this programme is an element of cultural hegemony and a Krishna consciousness-governed nationalism, with the ideas of the nation as a sacred land. Krishna is considered as the vanguard of sacralisation and the faith messages of ISKCON inevitably accompany the service package.     

Religious coping in highly religious psychiatric inpatients

This study among highly religious psychiatric patients in a mental hospital in the Netherlands focused on the following issues: their religious and spiritual beliefs and activities; their religious coping activities, measured using Pargament's three coping styles and a positive religious coping scale; the influence of religious coping on psychological and existential well-being; and the predictive value of general religiousness, as compared with religious coping activities, regarding psychological and existential well-being.

For this population of inpatients, religion had a positive influence on their ways of dealing with mental problems; religious coping was positively correlated with existential and psychological well-being. General religiousness as well as religious coping were positively correlated with existential well-being, whereas psychological well-being primarily was predicted by positive religious coping.

Results are discussed in the context of theoretical notions of religious coping, addressing in particular the positive influence of religious beliefs, relying on God, religious activities and religious social support in psychological and existential times of crisis.     

Deliverance,demonic possession,and mental illness: some considerations for mental health professionals

This paper outlines an unconventional treatment for mental illness, the exorcism or deliverance ritual used by Pentecostals and some other charismatic Christians. Deliverance beliefs and practices are based on the assumption that both mental and physical ills result from possession of the sufferer by demons, and are to be treated by the expulsion of those demons. Deliverance practitioners claim to treat schizophrenia, ADHD, and Reactive Attachment Disorder, and believe that these problems are related to sins either of the person in treatment or of an ancestor. Clinicians and counsellors dealing with clients who partially or completely espouse deliverance beliefs may need to understand their worldviews and to discuss their belief system before managing to engage them in conventional mental health treatments. Unusual ethical problems may also be met in the course of such work.     

Race,resource utilisation,and perceived need among urban community development workers from faith-based organisations

Organisations providing social services in communities of high crime and violence must address staff well-being. The current study surveyed 284 urban community development workers from faith-based organisations in five US cities. The study explored the effects of race and ethnicity on service utilisation and perceived need using binomial logistic regression. Race and ethnicity significantly predicted medical service utilisation, indicating that Caucasian participants were five times more likely and African-American participants were 3.8 times more likely than Latino/a participants to utilise medical services. Race and ethnicity did not predict differences in use of psychological or spiritual services, nor of perceived need for services. Furthermore, volunteer staffs were approximately four times more likely than paid staff to report self-addressing their psychological and spiritual needs rather than utilising services, despite a felt need for support. Barriers to resource utilisation and implications for policies and practices of urban community development organisations are discussed.     

Religion and obsessive-compulsive disorder (OCD) among young Muslim women in Saudi Arabia

Fifteen young women suffering from OCD in Saudi Arabia were interviewed about their experience of the illness and the roles played by religion. Religion was not perceived as a cause of the illness, but the illness can show itself in religious symptoms – notably with respect to prayer, and in a phase in which the young women were very strict and literal-minded with themselves and their families, with respect to religious observance. Religious symptoms were reported as more upsetting than other symptoms – being seen as damaging to the sufferer's piety. Other facets of the importance of religion in the experience of OCD were shown in help-seeking, in choosing to go first to religious healers for treatment, and only when these were unsuccessful were mental health professionals consulted. At this point, it was very important that the professional should be seen as trustworthy, and the criterion of trustworthiness was religiosity, specifically the use of pious, Qura’anic quotations, and a covered face (for a woman)/long beard (for a man). The accounts of the roles of religion in the experiences of the young women interviewed suggest that religion is an arena – but not the sole arena – for the expression of OCD symptoms. Religion plays an important role in determining the acceptability of treatments and treatment providers.     

Rendering theology with 2-year-old children: a Godly Play and grounded theory combination

Research conducted with a specialized population such as very young children is fraught with issues not faced by research conducted with older participants. While researchers have conducted interviews with adults regarding their perceptions of young children and researchers have observed young children, this study was designed to allow 2-year-old children to be in a setting that offered the needed backdrop of language and play interaction in order capture theological understanding from the child’s point of view. Using Godly Play with grounded theory allowed the emergence of the concept of rendering theology with 2-year-old children. The sub-themes included: Eager Receptiveness, Pretend to the Read the Bible Play, and Jesus Play. This study highlighted not only a theory regarding very young children’s theological ideas, but also a spiritual qualitative methodology that may be used for future research with 2-year-old children.     

Grassroots spirituality: What it is,why it is here,where it is going,by Robert K. Forman

Among Asian Americans, particularly within immigrant communities, religious leaders are respected and sought out for support and guidance. There is a need to examine how religious leaders, especially within non-Christian faiths, identify persons and ascribe meaning and attributions to mental health concerns. The aim of this paper was to address this knowledge gap by exploring the perceptions of five Vietnamese American Buddhist leaders in regards to mental illness. Using qualitative analytic techniques we identified appearance, behaviours, and cognitive impairments that leaders interpreted as indicators of a mental health condition. Religious leaders cited messy and overly adorned outer appearance, aggressive and violent behaviours, and abnormal cognitive functioning as indicative of mental health problems. They attributed mental illness to a variety of causes: daily stressors, mind-body imbalance, karma, virtuous deeds, and spiritual possession. Findings inform strategies for faith-based initiatives and mental health service delivery to religiously affiliated Asian Americans.     

The Lazarus Project: a longitudinal study of spiritual transformation among substance abusers

This is a longitudinal study of spiritual transformation at the Lazarus Project (LP), a 12-month Pentecostal-Charismatic residency program for substance abuse. In 2006, we began administering to residents an assessment protocol consisting of psychological (depression, self-esteem, psychopathology, Big 5 personality markers) and religiosity (fundamentalism, religious orientation, spiritual well-being, mysticism) measures. Assessments were at: (T1) induction; (T2) six months; (T3) graduation; and (T4) one-year post-graduation. We also assessed a membership group from the sponsoring church using the same protocol. Analyses found that general change in graduate scores occurred from T1 to T2 and persisted to T3 and T4. Comparative analyses found that LP graduate score patterns generally agreed with those of LP dropouts at T1, but diverged at T2, becoming more similar to score patterns of church members. Using all measures, a regression analysis found that the personality marker of (less) openness was the most powerful predictor of resident dropout. The preliminary findings suggest that, among chronic substance abusers, the LP helps to facilitate conversion as a form of spiritual transformation that persists at least one-year post-graduation.