Comparing Pentecostal and Charismatic Christians’ Religious and Political Beliefs Across Latin America and Sub-Saharan Africa

This article compares the political correlates of Renewalist Christianity in Latin America and sub-Saharan Africa (N = 44,832). Renewalists include Pentecostals and Charismatic members of Mainline Protestant and Catholic churches. Though rarely studied comparatively, Latin America and Sub-Saharan Africa boast the largest Renewalist populations worldwide. Scholars have noted that the religious and political beliefs of Renewalists differ from other Christians, but existing studies either treat Renewalists as a single category or focus on Pentecostals while pooling Charismatic and non-Charismatic Catholics and Protestants as denominational blocks. Using multilevel mixed-effects models, this article first confirms that Renewalists’ religious and political beliefs differ from those of non-Renewalist Christians. Importantly, this cautions against the ubiquitous aggregation of Charismatic and non-Charismatic Catholics (and Protestants) in statistical analyses. Additionally, we theorize and evaluate differences between Renewalists and the role of regional context. Religious differences between Pentecostals and Charismatics, we show, are much larger in Latin America than in Sub-Saharan Africa.     

Autonomic responsivity of subjects with body boundary differences during white noise stimulation

A white noise stimulus (85 dB) was used to investigate differences in heart rate (HR) and skin conductance (SC) responsivity of 32 male subjects. The subjects were divided into high and low body boundary (HB and LB) groups, according to Fisher's (1970) revised scoring system of Holtzman Inkblot responses. The hypothesis predicting a significantly larger HR response, that is resistant to habituation, for the LB group, was confirmed. The prediction that the HB group would reveal a larger SC amplitude response accompanied by a shorter recovery time, was supported for the latter. The results confirmed the hypothesis, based on behavioral observations, that the HB individual experiences stress less intensely than the LB person. It also points to individual differences as an important variable in evaluating noise as a stressor.     

“Liturgy emerges from a wound”

Serious academic reflection and scholarship on the Fresh Expressions of Church (FXoC) movement in the United Kingdom is developing significantly, but there exists almost no such work in South Africa. What has been produced deals with scholars reflecting on their experiences of Fresh Expressions in the United Kingdom (Ian Nell and Rudolph Grobler, “An Exploration of Fresh Expressions as Missional Church: Some Practical-Theological Perspectives,” NGTT DEEL 55:3–4 (2017), 747–68). This is an unfortunate situation. While there has been a generous response by many churches, there has been little interest, by and large, from the Anglican Church of Southern Africa (ACSA). FXoC is, then, an under-researched entity in South Africa. This article, part of a larger study, seeks to ask questions about how liturgy might develop from below in a new ecclesial community of marginalized people.     

Critical geographies of love and loss: Relational responses to the death of a spouse in Senegal

Marriage practices in the Majority world may differ considerably from dominant cultural ideals in the Minority world of ‘romantic love’ and ‘companionate marriage’ based on monogamous relationships. Similarly, mourning in the ‘Rest’ of the world often diverges from assumptions within Anglophone bereavement studies of a ‘grieving journey’. This paper provides a gendered, spatial, relational analysis of responses to the death of a spouse in Senegal, based on in-depth interviews with Serer women and men in rural and urban communities. A heightened sense of relationality with the deceased surrounded widows' bodies, with permeable boundaries that needed to be contained and “purified” through widowhood-mourning practices in order to restore social cohesion. For men, the space of the home was transformed, sometimes unbearably, by the loss of a wife and mother due to their central role in home-making practices, transforming men's relational being. ‘Embodied relationality’, alongside material constraints, also shaped perspectives on remarriage. The paper reveals the diverse material, embodied, spatial, and often explicitly gendered, ways that the effects of the death of a spouse may be manifested in the experience of the living person and draws attention to the permeable embodied boundaries of ‘relational being’ that encompass the living and the dead.     

Group Intervention for Adolescent Anxiety and Depression: Outcomes of a Randomized Trial with Adolescents in Kenya

Youth mental health interventions in low-resource communities may benefit from including empirically supported elements, using stigma-free content, and using trained lay-providers. We developed and evaluated such an intervention, targeting adolescent depression and anxiety in Kenya, where mental health care is limited by social stigma and a paucity of providers. Kenyan adolescents (N = 51, ages 14–17, 60.78% female) from a school in an urban slum in Nairobi with self-reported moderate-to-severe symptoms of depression or anxiety were randomized to the 4-week “Shamiri” (“thrive”) group intervention or a study skills control intervention of equal duration. The Shamiri intervention included growth mindset, gratitude, and value affirmation exercises. The content was delivered by recent high school graduates (ages 17–21, 60% male) trained as lay-providers. Participants met in school once-a-week in groups of 9–12 youths (average group size 10). Compared to the study-skills control, Shamiri produced greater reductions in adolescent depression symptoms (p = .038; d = .32) and anxiety symptoms (p = .039; d = .54) from baseline to 4-week follow-up, and greater improvements in academic performance (p = .034; d = .32) from the school-term before versus after the intervention. There were no effects on overall social support or perceived control, but the Shamiri group showed larger increases in perceived social support from friends (p = .028, d = .71). This appears to be the first report that a brief, lay-provider delivered, community-based intervention may reduce internalizing symptoms and improve academic outcomes in high-symptom adolescents in Sub-Saharan Africa. Larger replications with extended follow-ups will help gauge the strength and durability of these effects.     

From “4Rs and 2Ss” to “Amaka Amasanyufu” (Happy Families): Adapting a U.S.-based Evidence-Based Intervention to the Uganda Context

In Uganda, one in five children presents mental health challenges, including disruptive behavior disorders (DBDs). DBDs can persist through adulthood and result in negative outcomes. Effective interventions for DBDs have been developed and tested in high-poverty communities in developed countries. Yet, most African countries, such as Uganda, lack such interventions. This paper describes the adaptation process of an evidence-based intervention of U.S. origin to optimize fit to context with intervention fidelity, as part of a randomized trial conducted with youth that exhibit behavioral challenges and their caregivers in 30 schools in Uganda. The process involved: initial meetings with headteachers and teachers to introduce the study and the main concepts of the intervention; initial manual review focusing on 4Rs and 2Ss content by the Uganda team; engagement of community stakeholders for additional feedback on content and cultural relevance; final revision of the manual; and collection of children’s drawings for the illustration of the manual. This paper describes both similarities and differences between the original and adapted intervention content and methods of delivery. The findings also highlight the importance of involving community stakeholders in the adaptation process.     

The African Palaver Reconciliation Model and Mission

This article presents the African palaver as a model of reconciliation in the social context and examines its missiological significance. Palaver is the interactive dialogue that animates many African communities’ affairs, seeking holistic interventions on issues of life and maintaining relationships within the hierarchy of existence. The African palaver model of reconciliation is about managing “words” in a reconciliation process that takes place in a public assembly discourse. The African palaver model has implications for (1) an appreciation of the importance of “words” as a source of reconciliation in a social context and (2) an introduction, in an African context, to the catechesis on the “Word of God,” revealed in Jesus Christ, as the language of God to humanity and the entire world. The article is developed in three parts: reconciliation and mission, the African palaver model of reconciliation, and the South African model of palaver. In its conclusion, it relates the South African Truth and Reconciliation Commission model of reconciliation to the African palaver, which is rooted in people’s culture and tradition.     

Narrating survival and change in Guatemala and South Africa: the politics of representation and a liberatory community psychology

Peace accords and international interventions have contributed to the suspension of armed conflict and the censuring of repressive regimes in many parts of the world. Some governments and their opposition parties have agreed to the establishment of commissions or other bodies designed to create historical records of the violations of human rights and foster conditions that facilitate reparatory and reconciliatory processes. This paper explores selected roles that community psychologists have played in this process of remembering the past and constructing new identities towards creating a more just future. With reference to two community groups (in Guatemala and South Africa) we show how efforts to speak out about one's own experiences of political and military repression involve complex representational politics that go beyond the simple binary opposition of silencing versus giving voice. The Guatemalan group consisted of Mayan Ixil women who, together with the first author, used participatory action research and the PhotoVoice technique to produce a book about their past and present struggles. The South African group, working within the ambit of the Truth and Reconciliation Commission and in collaboration with the third author and others, explored ways of speaking about their roles in apartheid and post-apartheid society. Although both these initiatives can be seen as moments in on-going struggles to overcome externally-imposed repressive practices that censor the voices of marginalized communities, they also serve to dispel overly romanticized notions of univocal communities now liberated to express themselves in an unmediated and unequivocal fashion. The paper discusses how each group of women instead entered into subtly nuanced relationships with community psychologists involving a continual interplay between the authenticity of their self-representational accounts and the requirements of the discursive technologies into which they were being inducted and the material conditions within their sites of struggle. In both cases the group's agenda also evolved over time, so that what emerged was not so much a particular account of themselves, or even the development of a particular voice for speaking about themselves, but an unfolding process—for the groups and for the community psychologists who accompanied them—of becoming active players in the postmodern, mediated world of self-representational politics and social struggle.     

An overview of South African psychology

This overview of psychology in South Africa presents a concise and historical account of its science and practice, from its early origins in the late nineteenth century to the present, and traces seminal influences on the discipline. It is a review of how psychology in South Africa developed over more than a century to become one of the most popular subjects in universities and an established and recognized profession, whose members play a variety of roles in the South African polity and larger society. The impact that apartheid racism had on key aspects of psychology's development is traversed, and the influences that previous ruling party politics had on professional psychological organizations are delineated. The unification of psychology under the Psychological Society of South Africa, a few months before the advent of democracy in South Africa, is explicated. The protection of the title of psychologist in law and certain other changes in the legislative environment, enabling a greater role for psychologists, are reported. The primary research sites for psychology and its funding and the main university psychology programs are described, as are the requirements for registration and licensure. The genesis and the importance of the work of internationally acclaimed South African psychologists, such as J. Wolpe and A. A. Lazarus, are contextualized. With the increased participation of progressive black psychologists in leadership and research in the past two decades, a transformed psychology has the potential to play a significant role in addressing human issues confronting South Africa.     

Threat to Ethnic Identity: The Experience of White Afrikaans-Speaking Participants in Postapartheid South Africa

Abstract

The dismantling of apartheid and the postapartheid dispensation had far-reaching implications for all the citizens of South Africa. In an urban sample of White Afrikaans-speaking South Africans (Afrikaners) in postapartheid South Africa, the authors investigated perceptions of threat to ethnic identity, as well as correlates of those perceptions. The respondents experienced threat on 2 levels: The 1st was distinctive continuity, the concern that their ethnic group would not continue as a distinctive group in society. The 2nd was the evaluative dimension of ethnic identity (i.e., well-being), the concern that group membership would no longer contribute to positive self-esteem. The respondents experienced greater threat on the 2nd level, reflecting predominantly negative experiences as White Afrikaans-speaking persons in postapartheid South Africa. A high threat perception on the 2nd level was associated with (a) a perception of other groups' negative evaluations of their ethnic group, (b) negative attitudes toward political changes, and (c) perceptions of illegitimacy and instability of the postapartheid political system. The respondents who felt that Afrikaners would not continue as a distinctive group in society had a more positive attitude toward the sociopolitical changes, did not show strong ethnic identification, and had a negative collective self-esteem. They were also politically more liberal. Those findings are discussed in relation to theoretical expectations.