The document summarizes a study that analyzed qualitative data from 28 African American adolescents to identify how they experience and cope with depression in relation to spirituality and religion. 6 primary themes were identified: 1) religion as incentive to seek treatment, 2) use of prayer and feelings of agency, 3) mixed emotions, 4) belief that religion doesn't hurt and may help, 5) finding support in church, and 6) perceptions of prayer and church as barriers to treatment. Overall, the data suggests spirituality and religion play a key role in how African American youth experience depression and may impact treatment-seeking behaviors.
Parents, grandparents, and siblings were reported to have positively influenced African American adults' religious commitment and values, on average. However, mothers were reported to have the greatest positive influence on these outcomes. The influences of family members differed based on the generation and gender of the family member. Religious commitment and values were differentially associated with family members depending on these factors. The study aimed to explore how family members influence African American adults' perceptions of the importance of religion in their lives, their religious and spiritual identities, and their views on religious socialization of children.
This study explores adolescent religious commitment using qualitative data
from a religiously diverse (Jewish, Christian, Muslim) sample of 80 adolescents.
A new construct, anchors of religious commitment, grounded in interview data, is
proposed to describe what adolescents commit to as a part of their religious
identity.
This document proposes a relational framework for studying religiosity and spirituality in African Americans. It argues that religion and spirituality are relational phenomena that shape social relationships. The framework examines how religion and spirituality influence relationships through mechanisms like socialization, affect, cognition and behavior. It reviews research on how religiosity promotes well-being, prosocial attitudes in youth, and mitigates risky behaviors. The framework suggests future quantitative and qualitative research should study these factors across development and examine their role in relationships.
National Trends in Prayer Use as a Coping Mechanism for Health Concerns: Chan...Jonathan Dunnemann
This study analyzed national trends in the use of prayer as a coping mechanism for health concerns using data from the 2002 and 2007 National Health Interview Survey. The following key points were found:
1) The percentage of U.S. adults who reported using prayer for their own health in the past 12 months increased significantly from 43% in 2002 to 49% in 2007.
2) Across both time periods, individuals reporting dental pain in the past 12 months were more likely to use prayer to cope compared to those without pain.
3) Other factors consistently associated with greater prayer use across both years included being female, African American, experiencing psychological distress or functional limitations.
4) After adjusting for various demographic and health
Strengths Building, Resilience, and the Bible: A Story-Based Curriculum for A...Jonathan Dunnemann
This document proposes a story-based curriculum called Global Resilience Oral Workshops (GROW) to build resilience in adolescents around the world. It draws from positive psychology principles like character strengths and teaches problem-solving skills through Bible stories, which are available in over 750 languages. The curriculum aims to lower depression and increase well-being in adolescents, most of whom live in developing countries and prefer oral learning. It incorporates both spiritual and secular resilience strategies and can be adapted across cultures. The proposed implementation is to first pilot it with Brazilian adolescents and train community leaders to disseminate it through an audio-recorded "train the trainer" model.
This document summarizes previous research on the concept of sense of community. It begins by reviewing six studies that explored elements like neighboring, length of residency, home ownership, and satisfaction in relation to sense of community. It then critiques the limitations of these studies, such as a lack of a unified theoretical framework. The document proposes a new definition of sense of community consisting of four elements: membership, influence, integration and fulfillment of needs, and shared emotional connection. It discusses each element in more detail and how they contribute to developing a sense of community.
Parents, grandparents, and siblings were reported to have positively influenced African American adults' religious commitment and values, on average. However, mothers were reported to have the greatest positive influence on these outcomes. The influences of family members differed based on the generation and gender of the family member. Religious commitment and values were differentially associated with family members depending on these factors. The study aimed to explore how family members influence African American adults' perceptions of the importance of religion in their lives, their religious and spiritual identities, and their views on religious socialization of children.
This study explores adolescent religious commitment using qualitative data
from a religiously diverse (Jewish, Christian, Muslim) sample of 80 adolescents.
A new construct, anchors of religious commitment, grounded in interview data, is
proposed to describe what adolescents commit to as a part of their religious
identity.
This document proposes a relational framework for studying religiosity and spirituality in African Americans. It argues that religion and spirituality are relational phenomena that shape social relationships. The framework examines how religion and spirituality influence relationships through mechanisms like socialization, affect, cognition and behavior. It reviews research on how religiosity promotes well-being, prosocial attitudes in youth, and mitigates risky behaviors. The framework suggests future quantitative and qualitative research should study these factors across development and examine their role in relationships.
National Trends in Prayer Use as a Coping Mechanism for Health Concerns: Chan...Jonathan Dunnemann
This study analyzed national trends in the use of prayer as a coping mechanism for health concerns using data from the 2002 and 2007 National Health Interview Survey. The following key points were found:
1) The percentage of U.S. adults who reported using prayer for their own health in the past 12 months increased significantly from 43% in 2002 to 49% in 2007.
2) Across both time periods, individuals reporting dental pain in the past 12 months were more likely to use prayer to cope compared to those without pain.
3) Other factors consistently associated with greater prayer use across both years included being female, African American, experiencing psychological distress or functional limitations.
4) After adjusting for various demographic and health
Strengths Building, Resilience, and the Bible: A Story-Based Curriculum for A...Jonathan Dunnemann
This document proposes a story-based curriculum called Global Resilience Oral Workshops (GROW) to build resilience in adolescents around the world. It draws from positive psychology principles like character strengths and teaches problem-solving skills through Bible stories, which are available in over 750 languages. The curriculum aims to lower depression and increase well-being in adolescents, most of whom live in developing countries and prefer oral learning. It incorporates both spiritual and secular resilience strategies and can be adapted across cultures. The proposed implementation is to first pilot it with Brazilian adolescents and train community leaders to disseminate it through an audio-recorded "train the trainer" model.
This document summarizes previous research on the concept of sense of community. It begins by reviewing six studies that explored elements like neighboring, length of residency, home ownership, and satisfaction in relation to sense of community. It then critiques the limitations of these studies, such as a lack of a unified theoretical framework. The document proposes a new definition of sense of community consisting of four elements: membership, influence, integration and fulfillment of needs, and shared emotional connection. It discusses each element in more detail and how they contribute to developing a sense of community.
The religious landscape of America is becoming more diverse, with three key trends:
1) White Christians now account for less than half of the population, declining from over 80% in the 1970s.
2) Non-Christian religions are growing, though still small at less than 10% combined.
3) America's youngest religious groups are non-Christian, with over 30% of Muslims, Hindus and Buddhists under 30, compared to under 15% of white Christian groups.
1. The study examined how materialism and gratitude predict academic functioning, life satisfaction, absorption, social integration, envy, and depression in adolescents.
2. It found that gratitude uniquely predicts higher GPA, life satisfaction, social integration, and absorption, as well as lower envy and depression, after controlling for materialism. Materialism uniquely predicts lower GPA as well as higher envy and life satisfaction after controlling for gratitude.
3. Gratitude generally has a stronger relationship to these outcomes than materialism. The results suggest gratitude promotes well-being in youth while materialism undermines aspects of well-being.
The document examines differences in models of agency between college-educated (BA) and less educated (HS) European Americans. Through three studies, the authors found that:
1) BA participants and their preferred cultural products (rock lyrics) emphasized expressing uniqueness, controlling environments, and influencing others, whereas HS participants and their preferred products (country lyrics) emphasized maintaining integrity, adjusting selves, and resisting influence.
2) When given choices, BA participants liked chosen objects more, but choice did not affect HS participants' preferences, reflecting their different agency models.
3) The findings suggest BA and HS models of agency qualitatively differ, though there is overlap between their worlds.
This document introduces the topic that will be explored in the book - why African Americans pray so often compared to white Americans. It describes two observations the authors had that shaped this question - African American athletes frequently thank God after successes, while this is less common among white athletes. It also describes African Americans often responding "I'm blessed" when asked how they are, whereas white Americans do not as often.
The document then describes an interview with an African American job applicant, Sharon, who described praying in the bathroom before the interview. This led the authors to question if black Christians pray more often than white Christians. It introduces the goal of the book, which is to understand the distinct way African Americans approach and think about Christianity compared
This article describes a program called Young Warriors that aims to cultivate critical consciousness in young African American men. The program uses movies and rap videos from hip hop culture to help the young men critically analyze messages about race, gender, class and social issues in popular culture. The goal is to enhance their critical thinking skills so they can better understand social forces that influence their communities, and analyze everyday economic, social and cultural challenges. The program is described as drawing from concepts of critical thinking, media literacy, political socialization and psychosocial development to foster sociopolitical development in the young men.
The document examines how the transition to adulthood has changed over the past several decades. It discusses how in the 1950s, most young people left home, finished school, got married and had children by their early 20s, but now this transition takes much longer. It attributes this change to economic uncertainties in the 1970s that made independent adult roles more difficult to achieve. Now, factors like pursuing higher education and difficulty finding stable employment mean it takes longer to become financially independent and for young people to reach traditional adult milestones. This extended transition poses challenges for young people, families, and society.
Trelawney Jean Grenfell-Muir has extensive education and experience in conflict studies, religion, and peacebuilding. She holds a Ph.D. in Conflict Studies & Religion from Boston University, where her dissertation examined grassroots peacebuilding methods of clergy in Northern Ireland. She has taught courses on cross-cultural conflict and served as an adjunct professor at UMass Boston. Grenfell-Muir has researched and published on religion and conflict in Northern Ireland, Lebanon, and Syria, interviewing clergy and political/religious leaders. Her work focuses on the role of local religious leaders in ameliorating inter-communal conflict.
This phenomenological study explores how eight students from different worldviews understand and describe spirituality. The students represented Agnosticism, Atheism, Buddhism, Hinduism, Judaism, Muslim, Protestantism, and Roman Catholicism. Data was collected through photo elicitation where students took photos to represent spirituality, and semi-structured interviews to discuss the photos and their understanding of spirituality. The study aims to develop a description of spirituality based on these diverse student experiences and perspectives.
This study sought to understand the personal spiritual lives and experiences of young people ages 15-20 in Asia who were born into Adventist homes. The respondents shared their experiences with spirituality, including worship services, family worship, personal devotions, and their feelings about God. Results showed that older teenagers had a more mature understanding of spirituality than younger teenagers. The study also found that young females tended to be more spiritual than young males, and that young people responded positively to variety and personal participation in church and home worship services.
This document provides an introduction to a chapter that will be included in an upcoming book about the therapeutic uses of rap music. The chapter discusses T. Tomás Alvarez's work using Rap Therapy in Oakland, California to engage at-risk youth of color in therapeutic services. It outlines the mental health and social challenges faced by many young men of color, high rates of violence in Oakland, and barriers to traditional mental health treatment. The chapter then describes Alvarez's development of a community-based model of Rap Therapy to provide culturally responsive services for urban youth.
The document provides an overview of the historical origins and basic beliefs of several major world religions, including:
- Abrahamic religions like Judaism, Christianity, and Islam trace their origins back to the prophet Abraham. They believe in one God and share scriptures like the Torah and Bible.
- Hinduism is one of the oldest religions originating over 4,000 years ago in India. It is a collection of traditions rather than a single religion and teaches goals of Dharma, Artha, Karma and Moksha. Core texts are the Vedas.
- Buddhism arose in India in the 5th century BC by Siddhartha Gautama and focuses on ending suffering through enlight
This document discusses both the positive and negative effects of religion. Among the positive effects, it notes that religion can promote social harmony through shared beliefs and rituals. It also provides moral values and social change. Religion reduces fears of death and the unknown, and gives people positive goals and a sense of belonging. However, the document also discusses some negative effects, such as religion affirming social hierarchies and causing discrimination. It has also triggered conflicts and wars. Some argue religion can be used as an economic tool to exploit people and impede scientific success. Overall, the document presents a balanced view of both the benefits and drawbacks of religion.
This study examined the effects of a 3-week intervention instructing participants to cultivate sacred moments on daily well-being, psychological well-being, and stress levels. Seventy-three participants were randomly assigned to an intervention group instructed to cultivate sacred moments for 5 minutes daily or a control group writing about daily activities. Quantitative measures found significant effects for the intervention group across multiple assessments related to well-being, psychological well-being, stress, and daily spiritual experiences post-intervention and 6 weeks later. Qualitative analysis complemented these results, providing insight into participants' experiences. The study introduced a new intervention for cultivating sacred moments and their implications for clinical psychology.
This document discusses religion as a social institution that constructs and constrains gender. It examines how religions assign gender roles and participate in defining concepts of sex, gender, and sexuality. While religions often justify social inequalities, they have also empowered marginalized groups and been a force for liberation. The complex interplay between religious institutions and social constructs of gender is explored through various historical examples.
Review Paper – Power Point PresentationFerglapanter
This paper examines the negative effects of religiosity on aggression, education, and intelligence in the United States. It reviews research showing religiosity is correlated with increased aggression due to violent passages in religious texts. Studies also demonstrate religiosity is negatively correlated with education and intelligence, as more religious individuals are less open to knowledge. Polls reveal only 39% of Americans believe in evolution, and belief decreases with increased religious attendance. The research aims to show how religiosity hinders progress in factors contributing to America's development as a modern society.
1. The document discusses the author's personal statement and goals for pursuing a bachelor's degree in psychology with a concentration in criminal justice. The author discusses human flaws and how they relate to important issues scientists are facing today such as overpopulation, climate change, pollution, and more.
2. The author then discusses their desire to guide and educate individuals on how psychology can help them understand human behavior and how it impacts life on a grand scale. The author hopes to accomplish this by pursuing graduate studies in ecological psychology and earning a certification in ecopsychology.
3. The summary concludes by stating the author's resume, which outlines their relevant experience, education, skills, and affiliations to support their goal of becoming
Youth, religiosity and substance abuse a nigerian private university experienceAlexander Decker
This document summarizes a study on the relationship between religiosity, spirituality and substance abuse among youth in Nigeria. The study was conducted at a private university and involved interviews with 20 students with substance abuse issues, 9 parents of students with issues, and 10 university administrators. The results showed that religion influenced what substances students used, with Muslims less likely to drink alcohol. Religiosity and spirituality were found to act as a deterrent to substance abuse for some time for students who were deeply religious. However, lack of spirituality alone did not prevent involvement. Participants preferred interventions that combined counseling with religious and traditional elements like prayer, fasting and exorcism. The recommendations included religious bodies providing more youth programs and collaborating
Whither Shall We Go? The Past and Present of Black Churches and the Public Sp...Jonathan Dunnemann
This document summarizes the debate among scholars about the role of Black churches in addressing racial inequality. Some key points:
1) Early scholars viewed Black churches as primarily "accommodating" of racial inequality by not challenging segregation. More recent scholars argue they were also "resistant" by organizing protests.
2) This created an oversimplified binary that doesn't capture the complexity - Black churches have elements of both and their role has changed over time based on the social context.
3) Today, some argue Black churches fill a gap by addressing racial issues since the government has taken a colorblind approach. Others oppose their political involvement due to separation of church and state.
This document summarizes research on gender differences in religiosity. It finds that across many societies, women are more religiously affiliated, believe more strongly in religious concepts like God and the afterlife, and participate more in religious activities like church attendance. Sociological explanations for this focus on gender socialization, with female socialization emphasizing passivity and conflict resolution in ways that align with traditional religious roles and beliefs. However, some research also finds physiological factors like risk-taking tendencies may play a role in gender differences in religiosity. The document also notes trends toward more egalitarian gender roles and beliefs within some religious groups and movements.
Religion on Psychological Well-Being and Self-Efficacy among Secondary School...IJSRP Journal
In recent years, psychological well-being has been critical element in a students’ life. This study has investigated the effect of religious faith on psychological well-being and self-efficacy among secondary school students in Kulim district of Kedah. Quantitative approaches of survey design were used for this study. A number of ninety four secondary school students comprised from form four, and form five were selected using purposive sampling methods as studied subjects. The modified version of Santa Clara Strength of Religious Faith Questionnaire (SCSRFQ), Psychological Well Being Inventory (The Ryff Scale) and Self-efficacy for Self-regulated Learning Scale were administered in this study. The finding of linear regression indicated that religious faith is a significant predictor of psychological well-being and self-efficacy among secondary school students in Kulim district of Kedah. The finding also revealed that psychological well-being is a significant predictor of self-efficacy among secondary school students in Kulim district of Kedah. As a conclusion, study disclosed that psychological well-being intensely related to an individual religious faith and proven to lead positive attitude among students in realize their own capability.
Depression Treatment 1Running head DEPRESSION TREATMENT IN .docxhallettfaustina
Depression Treatment 1
Running head: DEPRESSION TREATMENT IN AFRICAN AMERICAN BY CLERGY
DEPRESSION TREATMENT IN AFRICAN AMERICAN BY CLERGY 2
Depression Treatment in African American by Clergy
University Of Texas Arlington
Depression Treatment in African American by Clergy
Depression Treatment
The perception of clergy as the bridge to God along with cultural barriers results in the shunning of mental health professionals for the treatment of depression among the African Americans (Smith & Cummins, 2017). Although depression chronicity is higher among African Americans (56.5%) compared to whites (38.6%), 63% of the Black Community believe that depression is a personal weakness with nearly two-thirds agreeing that it can be addressed through prayers. Additionally, studies reveal that nearly 40% of African Americans rely on clergy for mental issues (Taylor, Sullivan, & Kliewer, 2013). Despite the high percentage of severity and high dependency on religious leaders, less than half of the clergy have training in counseling. As an illness, depression is treatable through medication, psychotherapy or a combination of both. Evidently, the clergy has a role to play in reducing the chronicity of depression among the Black Community by drawing a thick line between their religious and counseling duties. The clergy ought to recommend depressed congregants to mental professionals if the symptoms exhibited by individuals are beyond their mandate (Taylor, Sullivan, & Kliewer, 2013). So, how does liaising with health professionals or getting more information on depression help in reducing the chronicity of depression among the African Americans?
After approval by the Institutional Research Review Board of the University of Cincinnati, Anthony, Johnson, & Schafer (2015) conducted research to examine the role of clergy and church in the treatment of depression among the African Americans. The research targeted 18-year-old or older African American clergy with the ability to read and complete the data collection tools. Several notable facts emerged from the research that explores the treatment of depression among the Black Community through clergy services. The interviewed religious leaders spent 50-80% of their time counseling the congregants with the services starting with the children before evolving to the whole family (Anthony, Johnson, & Schafer, 2015). Additionally, educational levels of the clergy had a notable influence on the counseling services i.e. the higher the levels, the more likelihood of having a depressed and anxiety counseling training hence the better the services. Lastly, over 50% of the clergy believe that depression and spiritual counseling are similar hence high chances of employing spiritual services to address depression symptoms in patients. However, nearly all the clergy agreed that additional information on depression is essential in addressing this illness among their congregants.
...
The religious landscape of America is becoming more diverse, with three key trends:
1) White Christians now account for less than half of the population, declining from over 80% in the 1970s.
2) Non-Christian religions are growing, though still small at less than 10% combined.
3) America's youngest religious groups are non-Christian, with over 30% of Muslims, Hindus and Buddhists under 30, compared to under 15% of white Christian groups.
1. The study examined how materialism and gratitude predict academic functioning, life satisfaction, absorption, social integration, envy, and depression in adolescents.
2. It found that gratitude uniquely predicts higher GPA, life satisfaction, social integration, and absorption, as well as lower envy and depression, after controlling for materialism. Materialism uniquely predicts lower GPA as well as higher envy and life satisfaction after controlling for gratitude.
3. Gratitude generally has a stronger relationship to these outcomes than materialism. The results suggest gratitude promotes well-being in youth while materialism undermines aspects of well-being.
The document examines differences in models of agency between college-educated (BA) and less educated (HS) European Americans. Through three studies, the authors found that:
1) BA participants and their preferred cultural products (rock lyrics) emphasized expressing uniqueness, controlling environments, and influencing others, whereas HS participants and their preferred products (country lyrics) emphasized maintaining integrity, adjusting selves, and resisting influence.
2) When given choices, BA participants liked chosen objects more, but choice did not affect HS participants' preferences, reflecting their different agency models.
3) The findings suggest BA and HS models of agency qualitatively differ, though there is overlap between their worlds.
This document introduces the topic that will be explored in the book - why African Americans pray so often compared to white Americans. It describes two observations the authors had that shaped this question - African American athletes frequently thank God after successes, while this is less common among white athletes. It also describes African Americans often responding "I'm blessed" when asked how they are, whereas white Americans do not as often.
The document then describes an interview with an African American job applicant, Sharon, who described praying in the bathroom before the interview. This led the authors to question if black Christians pray more often than white Christians. It introduces the goal of the book, which is to understand the distinct way African Americans approach and think about Christianity compared
This article describes a program called Young Warriors that aims to cultivate critical consciousness in young African American men. The program uses movies and rap videos from hip hop culture to help the young men critically analyze messages about race, gender, class and social issues in popular culture. The goal is to enhance their critical thinking skills so they can better understand social forces that influence their communities, and analyze everyday economic, social and cultural challenges. The program is described as drawing from concepts of critical thinking, media literacy, political socialization and psychosocial development to foster sociopolitical development in the young men.
The document examines how the transition to adulthood has changed over the past several decades. It discusses how in the 1950s, most young people left home, finished school, got married and had children by their early 20s, but now this transition takes much longer. It attributes this change to economic uncertainties in the 1970s that made independent adult roles more difficult to achieve. Now, factors like pursuing higher education and difficulty finding stable employment mean it takes longer to become financially independent and for young people to reach traditional adult milestones. This extended transition poses challenges for young people, families, and society.
Trelawney Jean Grenfell-Muir has extensive education and experience in conflict studies, religion, and peacebuilding. She holds a Ph.D. in Conflict Studies & Religion from Boston University, where her dissertation examined grassroots peacebuilding methods of clergy in Northern Ireland. She has taught courses on cross-cultural conflict and served as an adjunct professor at UMass Boston. Grenfell-Muir has researched and published on religion and conflict in Northern Ireland, Lebanon, and Syria, interviewing clergy and political/religious leaders. Her work focuses on the role of local religious leaders in ameliorating inter-communal conflict.
This phenomenological study explores how eight students from different worldviews understand and describe spirituality. The students represented Agnosticism, Atheism, Buddhism, Hinduism, Judaism, Muslim, Protestantism, and Roman Catholicism. Data was collected through photo elicitation where students took photos to represent spirituality, and semi-structured interviews to discuss the photos and their understanding of spirituality. The study aims to develop a description of spirituality based on these diverse student experiences and perspectives.
This study sought to understand the personal spiritual lives and experiences of young people ages 15-20 in Asia who were born into Adventist homes. The respondents shared their experiences with spirituality, including worship services, family worship, personal devotions, and their feelings about God. Results showed that older teenagers had a more mature understanding of spirituality than younger teenagers. The study also found that young females tended to be more spiritual than young males, and that young people responded positively to variety and personal participation in church and home worship services.
This document provides an introduction to a chapter that will be included in an upcoming book about the therapeutic uses of rap music. The chapter discusses T. Tomás Alvarez's work using Rap Therapy in Oakland, California to engage at-risk youth of color in therapeutic services. It outlines the mental health and social challenges faced by many young men of color, high rates of violence in Oakland, and barriers to traditional mental health treatment. The chapter then describes Alvarez's development of a community-based model of Rap Therapy to provide culturally responsive services for urban youth.
The document provides an overview of the historical origins and basic beliefs of several major world religions, including:
- Abrahamic religions like Judaism, Christianity, and Islam trace their origins back to the prophet Abraham. They believe in one God and share scriptures like the Torah and Bible.
- Hinduism is one of the oldest religions originating over 4,000 years ago in India. It is a collection of traditions rather than a single religion and teaches goals of Dharma, Artha, Karma and Moksha. Core texts are the Vedas.
- Buddhism arose in India in the 5th century BC by Siddhartha Gautama and focuses on ending suffering through enlight
This document discusses both the positive and negative effects of religion. Among the positive effects, it notes that religion can promote social harmony through shared beliefs and rituals. It also provides moral values and social change. Religion reduces fears of death and the unknown, and gives people positive goals and a sense of belonging. However, the document also discusses some negative effects, such as religion affirming social hierarchies and causing discrimination. It has also triggered conflicts and wars. Some argue religion can be used as an economic tool to exploit people and impede scientific success. Overall, the document presents a balanced view of both the benefits and drawbacks of religion.
This study examined the effects of a 3-week intervention instructing participants to cultivate sacred moments on daily well-being, psychological well-being, and stress levels. Seventy-three participants were randomly assigned to an intervention group instructed to cultivate sacred moments for 5 minutes daily or a control group writing about daily activities. Quantitative measures found significant effects for the intervention group across multiple assessments related to well-being, psychological well-being, stress, and daily spiritual experiences post-intervention and 6 weeks later. Qualitative analysis complemented these results, providing insight into participants' experiences. The study introduced a new intervention for cultivating sacred moments and their implications for clinical psychology.
This document discusses religion as a social institution that constructs and constrains gender. It examines how religions assign gender roles and participate in defining concepts of sex, gender, and sexuality. While religions often justify social inequalities, they have also empowered marginalized groups and been a force for liberation. The complex interplay between religious institutions and social constructs of gender is explored through various historical examples.
Review Paper – Power Point PresentationFerglapanter
This paper examines the negative effects of religiosity on aggression, education, and intelligence in the United States. It reviews research showing religiosity is correlated with increased aggression due to violent passages in religious texts. Studies also demonstrate religiosity is negatively correlated with education and intelligence, as more religious individuals are less open to knowledge. Polls reveal only 39% of Americans believe in evolution, and belief decreases with increased religious attendance. The research aims to show how religiosity hinders progress in factors contributing to America's development as a modern society.
1. The document discusses the author's personal statement and goals for pursuing a bachelor's degree in psychology with a concentration in criminal justice. The author discusses human flaws and how they relate to important issues scientists are facing today such as overpopulation, climate change, pollution, and more.
2. The author then discusses their desire to guide and educate individuals on how psychology can help them understand human behavior and how it impacts life on a grand scale. The author hopes to accomplish this by pursuing graduate studies in ecological psychology and earning a certification in ecopsychology.
3. The summary concludes by stating the author's resume, which outlines their relevant experience, education, skills, and affiliations to support their goal of becoming
Youth, religiosity and substance abuse a nigerian private university experienceAlexander Decker
This document summarizes a study on the relationship between religiosity, spirituality and substance abuse among youth in Nigeria. The study was conducted at a private university and involved interviews with 20 students with substance abuse issues, 9 parents of students with issues, and 10 university administrators. The results showed that religion influenced what substances students used, with Muslims less likely to drink alcohol. Religiosity and spirituality were found to act as a deterrent to substance abuse for some time for students who were deeply religious. However, lack of spirituality alone did not prevent involvement. Participants preferred interventions that combined counseling with religious and traditional elements like prayer, fasting and exorcism. The recommendations included religious bodies providing more youth programs and collaborating
Whither Shall We Go? The Past and Present of Black Churches and the Public Sp...Jonathan Dunnemann
This document summarizes the debate among scholars about the role of Black churches in addressing racial inequality. Some key points:
1) Early scholars viewed Black churches as primarily "accommodating" of racial inequality by not challenging segregation. More recent scholars argue they were also "resistant" by organizing protests.
2) This created an oversimplified binary that doesn't capture the complexity - Black churches have elements of both and their role has changed over time based on the social context.
3) Today, some argue Black churches fill a gap by addressing racial issues since the government has taken a colorblind approach. Others oppose their political involvement due to separation of church and state.
This document summarizes research on gender differences in religiosity. It finds that across many societies, women are more religiously affiliated, believe more strongly in religious concepts like God and the afterlife, and participate more in religious activities like church attendance. Sociological explanations for this focus on gender socialization, with female socialization emphasizing passivity and conflict resolution in ways that align with traditional religious roles and beliefs. However, some research also finds physiological factors like risk-taking tendencies may play a role in gender differences in religiosity. The document also notes trends toward more egalitarian gender roles and beliefs within some religious groups and movements.
Religion on Psychological Well-Being and Self-Efficacy among Secondary School...IJSRP Journal
In recent years, psychological well-being has been critical element in a students’ life. This study has investigated the effect of religious faith on psychological well-being and self-efficacy among secondary school students in Kulim district of Kedah. Quantitative approaches of survey design were used for this study. A number of ninety four secondary school students comprised from form four, and form five were selected using purposive sampling methods as studied subjects. The modified version of Santa Clara Strength of Religious Faith Questionnaire (SCSRFQ), Psychological Well Being Inventory (The Ryff Scale) and Self-efficacy for Self-regulated Learning Scale were administered in this study. The finding of linear regression indicated that religious faith is a significant predictor of psychological well-being and self-efficacy among secondary school students in Kulim district of Kedah. The finding also revealed that psychological well-being is a significant predictor of self-efficacy among secondary school students in Kulim district of Kedah. As a conclusion, study disclosed that psychological well-being intensely related to an individual religious faith and proven to lead positive attitude among students in realize their own capability.
Depression Treatment 1Running head DEPRESSION TREATMENT IN .docxhallettfaustina
Depression Treatment 1
Running head: DEPRESSION TREATMENT IN AFRICAN AMERICAN BY CLERGY
DEPRESSION TREATMENT IN AFRICAN AMERICAN BY CLERGY 2
Depression Treatment in African American by Clergy
University Of Texas Arlington
Depression Treatment in African American by Clergy
Depression Treatment
The perception of clergy as the bridge to God along with cultural barriers results in the shunning of mental health professionals for the treatment of depression among the African Americans (Smith & Cummins, 2017). Although depression chronicity is higher among African Americans (56.5%) compared to whites (38.6%), 63% of the Black Community believe that depression is a personal weakness with nearly two-thirds agreeing that it can be addressed through prayers. Additionally, studies reveal that nearly 40% of African Americans rely on clergy for mental issues (Taylor, Sullivan, & Kliewer, 2013). Despite the high percentage of severity and high dependency on religious leaders, less than half of the clergy have training in counseling. As an illness, depression is treatable through medication, psychotherapy or a combination of both. Evidently, the clergy has a role to play in reducing the chronicity of depression among the Black Community by drawing a thick line between their religious and counseling duties. The clergy ought to recommend depressed congregants to mental professionals if the symptoms exhibited by individuals are beyond their mandate (Taylor, Sullivan, & Kliewer, 2013). So, how does liaising with health professionals or getting more information on depression help in reducing the chronicity of depression among the African Americans?
After approval by the Institutional Research Review Board of the University of Cincinnati, Anthony, Johnson, & Schafer (2015) conducted research to examine the role of clergy and church in the treatment of depression among the African Americans. The research targeted 18-year-old or older African American clergy with the ability to read and complete the data collection tools. Several notable facts emerged from the research that explores the treatment of depression among the Black Community through clergy services. The interviewed religious leaders spent 50-80% of their time counseling the congregants with the services starting with the children before evolving to the whole family (Anthony, Johnson, & Schafer, 2015). Additionally, educational levels of the clergy had a notable influence on the counseling services i.e. the higher the levels, the more likelihood of having a depressed and anxiety counseling training hence the better the services. Lastly, over 50% of the clergy believe that depression and spiritual counseling are similar hence high chances of employing spiritual services to address depression symptoms in patients. However, nearly all the clergy agreed that additional information on depression is essential in addressing this illness among their congregants.
...
This study investigated the relationships between childhood trauma, psychological symptoms, and barriers to seeking mental health care among college students. It was hypothesized that childhood trauma would be correlated with both psychological symptoms and barriers to care, and that psychological symptoms would mediate the relationship between childhood trauma and barriers. Participants completed questionnaires measuring these constructs. Results found childhood trauma was correlated with both psychological symptoms and barriers to care. Psychological symptoms also mediated the relationship between childhood trauma and barriers, such that the relationship was weaker when accounting for psychological symptoms. This suggests childhood trauma influences barriers indirectly through its effect on increasing psychological symptoms.
Mental Health Issues In African American Women Perceptions And Stigmasplhill14
Patricia L. Hill outlines goals and objectives to address mental health issues in African American women by generating mental health literacy, mobilizing women to seek services, and building a network of culturally competent providers. The goals are to decrease stigma, change perceptions, acquire financial support, and empower women. Barriers include cultural values, limited resources, and historical mistreatment. Strategies include emphasizing strengths, incorporating social support, and developing short and long term goals. Social support systems are important to build trust, offer encouragement, and help manage stigma. The outcomes aim to reduce mortality, improve quality of life, and implement treatment protocols.
1Running Head FINAL PROPOSAL CHILD ABUSE AND ADULT MENTAL HEAL.docxdrennanmicah
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Running Head: FINAL PROPOSAL: CHILD ABUSE AND ADULT MENTAL HEALTH
2
FINAL PROPOSAL: CHILD ABUSE AND ADULT MENTAL HEALTH
Diamond Newton
Southern New Hampshire University
March 3, 2019
Problem Statement
Several adults struggle from a variety of mental health issues (suicidal thoughts and tendencies, alcoholism, depression, and drug abusers.) A lot of those issues may stem from what took place during an adult’s childhood that stem from a variety of reasons. Some adults seek help and some refuse to seek help. The adults who do seek help come to realize that their current issues stem from when they were a child and still developing as a human. Child abuse can come in many forms, physical, mental, and sexual. Adults who have been exposed or experienced this are likely to suffer from some form of mental health issue. It is important to figure out the root of mental health issues in adults so the root can be addressed. Children need to be in a healthy environment with nothing short of love and care. Exposing children to a harsh reality is only breeding them into an adult who suffers from mental health issues.
Literature Review
The study of psychology helps researchers to understand better what is going on with a person. Researchers studied what happened in a person's life that causes them to make the decisions they do and behave in a certain way. Adults have this stigmatism that they can do whatever they want because they are "grown." Many adults suffer from something that can cause to lead towards suicidal thoughts and tendencies, alcoholism, depression, and drug abusers. A lot of those issues may stem from what took place during an adult’s childhood. There could be some reasons adults tend to display certain mental health traits that have been studied in many different forms by researchers. What we will be reviewed is the abuse, physical or mental, that an adult endured as a child and how it affects them in their adulthood.
Blanco, C., Grant, B. F., Hasin, D. S., Lin, K. H., Olfson, M. Sugaya, L. (2012) recognized that child physical abuse had been associated with an increased risk of suicide attempts. The study conducted included Blacks, Hispanics and young adults between the ages of 18-24 in 2001-2002 and 2004-2005. In person, interviews were conducted in Wave 1. In Wave 2 used similar methods as Wave 1 but it excluded the individuals who were not eligible. Wave 2 also interviews went into depth about the questions asked for the participants first 17 years of life. There are many other variables that have been added to the data that relate to childhood physical abuse and mental health distress in adult years. Those other adversatives included the history of child sexual abuse and neglect, parental psychopathology, and perceived parental support, described as emotional neglect.
The advantages to this design would be the inclusion of other childhood adversities that could contribute to adult psychiatri.
For each of the learning objectives, provide an analysis of how thShainaBoling829
For each of the learning objectives, provide an analysis of how the course supported each objective.
1. Discriminate among the mechanisms of action for the major classes of drugs/medications
2. Critique evidence that supports proposed pharmacotherapeutic protocols for appropriateness of application across the lifespan
3. Integrate the teaching-learning needs of clients across the lifespan when proposing pharmacotherapies
4. Propose prescriptive therapies for selected clients evaluating safety factors while utilizing knowledge of how current health status, age, gender, culture, genetic factors, ethical concerns and prescriptive authority impact decision making
Explain how the material learned in this course, based upon the objectives, will be applicable to professional application.
Provide evidence (citations and references) to support your statements and opinions.
All references and citations should in APA format.
14
Mental Health and Social Work
Shanae Hampton
Cal Baptist University
Introduction
How well a person is able to live a full life, build and maintain relationships and pursue their education, profession or other pursuits requires them to maintain their well-being ranging from physical to mental health. When assisting others to achieve good and self-motivated changes, social workers draw on their relationship-based abilities and emphasize personalization and rehabilitation. A key issue is, "What components and obstacles of an assessment are there in order to reach these outcomes?" When it comes to health promotion and public involvement, social workers are well-suited for this role since primary care is all about these things. Social workers who deal with mental health have unique challenges in assessment, which necessitates them learning and using psychiatric principles. Identifying the need for mental health care requires an understanding of assessment principles.
For this research, the focus is on urban youth's increase in mental health cases which is more influenced by lack of access to mental health care as a result of poverty that affects many children and families in the US. Young people are the most impacted by poverty, accounting for 33% of the total number of individuals in poverty. Children who live in "high risk neighborhoods" are more likely to lack access to the mental health supports they need to manage their symptoms. Stabilization, individual treatment, and symptom management are all important aspects of aftercare for children who have been hospitalized for behavioral difficulties by the time they are six years old (Hodgkinson, 2017).
Literature Review
Inequality based on race and class has been shown to be associated with a variety of negative health outcomes, including poor mental health. Increased financial disparity is associated with an increase in the prevalence of mental illness along a social gradient in mental health. However, psychiatric and psychological approaches have dominated ment ...
WASP Globalization Symposium- "Where Is the Child in Global Mental Health?" Vincenzo Di Nicola, MD, PhD
23rd WASP World Congress. Bucharest, Romania, Saturday, 26 October 2019, 10:45 – 11:45 am
Caregivers of persons with Alzheimer's disease and related disorders frequently use prayer and religious coping. They perceive prayer and trusting in God as effective coping mechanisms. The majority of caregivers in the study used internal religious activities like prayer to help them cope with the stresses of caregiving.
Tangible Needs and External Stressors Faced by Chinese Ameri.docxperryk1
Tangible Needs and External Stressors
Faced by Chinese American Families with
a Member Having Schizophrenia
Winnie Kung
This article examines the tangible needs and external stressors experienced by Chinese
American families with a member living with schizophrenia, in the context of a six-month
pilot study of family psychoeducation. Therapists’ notes from 117 family and group sessions
were analyzed. The families expressed concerns regarding housing, finance, work, study, and
the shortage of bilingual psychosocial services. Interacting with government offices and
social services agencies caused anxiety and frustration, partly due to the high stakes involved
given their low socioeconomic status, and partly due to the bureaucracy. As immigrants,
study participants had needs for language translation, knowledge about resources, and advo-
cacy by case managers. This study also highlights the importance of interventions beyond
the micro individual level to the mezzo and macro levels, where changes in organizations
and policies are necessary.
KEY WORDS: caregivers; Chinese Americans; environmental stressors; ethnic sensitivity;
schizophrenia
This study aims to address the knowledge gap in understanding the challenges faced by Chinese American families with a member
living with schizophrenia in relation to their tangible
needs and external stressors from the environment. I
conducted this research in the context of an interven-
tion study of family psychoeducation that I previously
developed and pilot-tested as an ethnic-sensitive pro-
gram for Chinese Americans ( Kung, Tseng, Wang,
Hsu, & Chen, 2012). Family psychoeducation has
been proven effective in reducing caregiver stress and
the relapse rate of individuals with schizophrenia
( Jewell, Downing, & McFarlane, 2009; Lefley, 2010;
McFarlane, Dixon, Lukens, & Lucksted, 2003). The
intervention protocols focus on educating the fami-
lies about the nature of the illness, promoting better
communication, and helping family members re-
solve conflicts ( Anderson, Reiss, & Hogarty, 1986;
McFarlane, 2002) to reduce “expressed emotions”
such as criticism and overinvolvement, which highly
predict relapses ( Butzlaff & Hooley, 1998; Hooley,
2007; Leff & Vaughn, 1985; Marom, Munitz, Jones,
Weizman, & Hermesh, 2005). Few studies had been
conducted with Chinese American families, many of
whom face unique challenges due to their immigrant
status and cultural values ( Kung, 2003).
To more thoroughly understand the stresses ex-
perienced by these families so as to better meet their
needs and to refine the family psychoeducation pro-
tocol, a qualitative inquiry was conducted using the
clinicians’ session notes from the intervention study.
Whereas the family psychoeducation model in its
original design focused on resolving the psycho-
logical and relational issues within the families, this
investigation noted that these families’ struggles were
closel.
AN ANALYSIS OF BEHAVIORS AMONG IMMIGRANTS IN THE U.SAn Underst.docxnettletondevon
AN ANALYSIS OF BEHAVIORS AMONG IMMIGRANTS IN THE U.S
An Understanding of Tasks, Literacy, and Problems in Mental Health Counseling of Immigrants 2
Contemporary Topics in Psychoanalysis
Literature Review Resources
2017
PSY-802 Literature Review Resources
Number
Article Information
Added to RefWorks? (Y or N)
1.
Keller, A., Joscelyne, A., Granski, M., & Rosenfeld, B. (2017). Pre-Migration Trauma Exposure and Mental Health Functioning among Central American Migrants Arriving at the US Border
Y
Plos One [PLoS One] 2017 Jan 10; Vol. 12 (1), pp. e0168692. Date of Electronic Publication: 20170110 (Print Publication: 2017).
The authors’ study yielded concrete data to rebuke the common stereotype that “the majority of Central American immigrants are merely economically motivated to enter America. Instead, structured interviews by the researchers revealed high rates of trauma exposure prior to, during, and after entering America, “often including murdered family members, sexual and physical assault, death threats, extortion and kidnapping” (p. 7). The question of how to deal with trauma experienced by these immigrants was a major part of the study. The study targeted 234 immigrant adults in McAllen, Texas, using a structured interview and standardized questionnaires to assess exposure to trauma, reasons for leaving their home country and symptoms of posttraumatic stress and depression. The researchers concluded that 191 participants (83%) cited violence as a reason for fleeing their country, 119 individuals (69%) did not report the events to the police out of fear of gang-related retaliation or police corruption, and 90% (n =204) reported being afraid to return to their native country.
Based on self-report symptom checklists, 32% of the sample met diagnostic criteria for PTSD (n = 51), 24% for depression (n = 36), and 17% for both disorders (n = 25)” (p. 1). The extend of this problem between immigrants and PTSD was strongly exemplified. Advocacy and social justice themes clearly resonate within this article as the authors urge “The need for more information about Central American families arriving at the U.S. border is particularly important given that families have few legal protections” (p. 2). The need to protect child immigrants is also verified by the fact that “Children and families appear particularly vulnerable to the traumatizing, unpredictable environment of immigration detention” (p. 2). The article also confirms how some ethnic groups are more at risk as “these data demonstrate high rates of trauma and psychological distress, and suggest that roughly two thirds of individuals from the Northern Triangle region of El Salvador, Honduras and Guatemala might meet the legal requirements for asylum in the U.S” (p. 8).
2.
Vaughn, M. G., Salas-Wright, C. P., Huang, J., Qian, Z., Terzis, L. D., & Helton, J. J. (2017). Adverse Childhood Experiences Among Immigrants to the United States.
N
Journal of Interpersonal Violence, 3.
Au Psy492 Week7 As2 Elderly Depression Davenportsaradavenport
This document discusses depression in older adults and the need for better diagnosis and treatment. It notes that the population of older adults is growing rapidly but mental health treatment rates are low. Several factors that influence depression are examined, including social connections, religion, physical health, and therapies like meditation. The literature review covers topics like misdiagnosis by primary care physicians, effects of gender and marital status, impacts of aging on the brain, and religion's relationship to well-being. The conclusion calls for more research on accurate diagnosis, treatment options, and strategic planning given the aging population.
The Perception of College Students toward Mental Health AccessbilitiesLinh Vu
This document discusses a research paper on college students' perceptions of mental health accessibility in the U.S. It provides background on the high rates of mental illness among college students and barriers to treatment. Studies discussed found that social stigma, lack of knowledge, and views that mental health issues are normal stress lead many students to not seek help. Perceptions of bringing shame to families, especially in some ethnic groups, and fears about peers' views also impact treatment-seeking. Limited availability of services on campuses and medication misuse are additional challenges. The Affordable Care Act has helped address some issues through community outreach programs. Improving awareness and support from families, peers, and the healthcare system could help students access necessary mental health
This document summarizes a research article that reviewed 30 studies examining perceptions of mental health services among Black Americans of African American, African, and Caribbean descent. The review found:
1) For African Americans, themes around perceptions that influenced service use included the importance of trust and respect from providers, as well as concerns about stigma and discrimination.
2) A lack of literature limited identifying themes for Africans and Caribbean Blacks.
3) The findings highlight the need for more research to better understand nuanced differences in perceptions within the Black American population in order to improve mental health services.
Lesson 11 Mental Health StigmaReadings Please note that th.docxSHIVA101531
Lesson 11: Mental Health Stigma
Readings: Please note that the Corrigan article in the syllabus has been replaced with the Collins and Corrigan articles below:
Required
Collins, R. L., Wong, E. C., Cerully, J. L., Schultz, D., & Eberhart, N. K. (2012). Interventions to reduce mental health stigma and discrimination. http://calmhsa.org/wp-content/uploads/2011/12/Literature-Review_SDR_Final01-02-13.pdf
Corrigan, P., Morris, S., Michaels, P.J., Rafacz, J.D. & Rusch, N. (2012). Challenging the public stigma of mental illness: A meta-analysis of outcome studies. Psychiatric Services 63(10). doi: 10.1176/appi.ps.201100529. http://ps.psychiatryonline.org/article.aspx?articleid=1372999&RelatedWidgetArticles=true
Link, B., Phelan, J. Bresnahan, A.S. & Persosolido, B., (1999). Public conceptions of mental illness: Labels, causes, dangerousness and social distance. American
Journal of Public Health (89), 1328-1333.
http://ajph.aphapublications.org/cgi/reprint/89/9/1328.pdf
Swanson, J.W., Holzer, C.E., Ganju, V. K., Jono, R.T. (1990). Violence and psychiatric disorder in the community: Evidence from the Epidemiologic Catchment Area surveys. Hospital & Community Psychiatry,
41(7), 761-770.
http://www.bing.com/videos/search?q=Mental+Health+Stigma+Video&FORM=VIRE7#view=detail&mid=102935613330F098A046102935613330F098A046
http://www.bing.com/videos/search?q=Mental+Illness+Stigma&Form=VQFRVP#view=detail&mid=EC031B624F71269702CDEC031B624F71269702CD
https://www.youtube.com/watch?v=Zn6yw2KUIwc&feature=youtu.be
Optional
Pettigrew, L. R. & Tropp, T.F. (2005). Relationships between intergroup contact and prejudice among minority and majority status groups. Psychological Science (16)12, 951-957.
Summary
Introduction
As many of you have noted in your discussion posts, mental health stigma is a pervasive problem that profoundly affects the lives of those suffering from mental illness. Aided by newspapers, books, movies and television, persons with mental illness have been portrayed and perceived as persons with bad character, demonically possessed, weak, unpredictable, and violent. As a result, many people have separated themselves from those with mental illness out of “distrust, stereotyping, fear, embarrassment, anger and/or avoidance.” (Surgeon General’s Report, 1999).
While some progress has been made in the past 50 years, stigma (often referred to as discrimination) continues to be a significant barrier to persons with mental illness. As we have seen in our readings, several recent documents have given prominence to the issue of stigma. In SAMSHA’s 2011 strategic plan “Leading Change: A Plan for SAMHSA’s Roles and Actions, 2011-2014”, Goal 4.3.2 is to “create a behavioral health awareness campaign focused on decreasing discrimination and improving employment outcomes for persons with mental and substance use disorders.” (p. 59). SAMHSA’s most recent strategic plan: Leading the Change 2.0: Advancing the Behavioral Health of the Nation 2 ...
RESPONSE 1 Respond to at least two colleagues who selec.docxronak56
Here are my responses to your colleagues' posts using a strengths-based perspective:
To Katie:
You highlighted several strengths within your community that your agency collaborates with to advocate for clients, such as law enforcement partnerships and funding resources. Building on these existing strengths and coalitions is key to creating positive change. Your experience with diverse group work will also help utilize members' diverse strengths. While challenges may arise, focusing on strengths like collaboration and understanding different perspectives can help overcome difficulties.
To address potential group issues, a strengths approach would be to have an open discussion to understand different needs/styles, then leverage each person's strengths. For example, someone with strong follow-through could take notes, while a creative thinker focuses
There are 4 peer responses needed and the instructions and posts are.docxsusannr
There are 4 peer responses needed and the instructions and posts are included below:
Guided Response:
Review several of your classmates’ posts. Provide a substantive response (a minimum of 100 words) to at least two of your peers by comparing and/or contrasting your selected three groups to theirs. What similarities or differences do you notice? How did your classmates justify their responses?
Nicole:
Vulnerability varies among people, some are more sensitive to it than others. When looking into various vulnerabilities I found that they can overlap, often vulnerable people are sensitive to risks that originate from economic, physical, social, biological, and genetic factors along with their lifestyle behaviors. Each of these factors plays an important role in vulnerabilities.
After an analysis of statistical data and trends related to different populations, I found that vulnerable mothers and children, abused individuals, and people affected by alcohol and substance abuse overlap in many ways. When considering data it is important to remember “It is difficult to get definitive data on any given population. Variations in how studies are conducted, the communities in which they are conducted, and the type of respondents all contribute to incomplete and inaccurate data compilation.”( Burkholder, D. M., & Nash, N. B. (2013). ). Vulnerable children can be affected by abuse ”Child maltreatment has enormous immediate and long-term repercussions. Beyond death, physical injury and disability, violence can lead to stress that impairs brain development and damages the nervous and immune systems.” (WHO). Many times child abuse can be linked to poverty and the stress of caring for children. Alcohol abuse can also be a cause of abuse of children, spouses or other people in our lives. Substance and alcohol abuse can also lead to health issues as well per the World health organization “Alcohol is a toxic and psychoactive substance with dependence producing propensities. Alcohol consumption contributes to 3 million deaths each year globally as well as to the disabilities and poor health of millions of people. Overall, the harmful use of alcohol is responsible for 5.1% of the global burden of disease” (WHO).
References:
Burkholder, D. M., & Nash, N. B. (2013).
Special populations in health care
[Electronic version]. Retrieved from
https://content.ashford.edu/ (Links to an external site.)
World Health Organization
.
Retrieved from
https://www.who.int/
Qiana:
There are many factors that can affect a person’s vulnerability. These factors can consist of finances, family, and education. (Burkholder & Nash,2013). The three groups that I feel are most vulnerable are people diagnosed with mental conditions, immigrants and refugees, indigent and homeless people.
Studies show that 50% of Americans have had some sort of knowledge of a mental illness in their lifetime. 5% of adults in America have been diagnosed with a serious mental disor.
This study examined predictors of suicide attempts among adolescents attending Seventh-day Adventist schools in the US. It found depression to be the strongest predictor of suicide attempts. Having a negative family climate and less caring parenting also predicted higher rates of suicide attempts, while intrinsic religious orientation predicted lower rates. A survey of over 10,000 students found that depression, family relationships, parenting styles, and religious commitment were significant factors influencing suicidal ideation among this conservative religious group.
The document discusses research on health care access disparities among Latino populations and their families. It notes that Latinos are more likely than other groups to have uninsured family members. Research shows socioeconomic factors play a role, but people of color experience different health care even with similar insurance and conditions. The document then outlines several research implications and opportunities for systemic interventions to address barriers Latinos face in accessing health care.
ARTICLE REVIEW
10
Why do people discriminate and stigmatize the mentally ill youths and how can this behavior be dealt with?
Toshia R. Hardman
UMUC
BEHS 495 Advance Seminar in Social Science
21 April 2019
Running head: ARTICLE REVIEW III
2
Gordon, l. R., Krieger, N., Okechukwu, C. A., Haneuse, S., Samnaliev, M., Charlton, B. M., & Austin, S. B. (2017). Decrements in health-related quality of life associated with gender nonconformity among U.S. adolescents and young adults. Quality of Life Research, 2129-2138.
The journal represent psychology by studying changes in the mind and psychology through exploration of health worsening and quality of life. Gender nonconformity refers to a scenario where individuals exhibit characteristics that are common with the opposite gender. Gender nonconforming persons complain of discrimination from both sides of gender. The study identified everyday stressors facing gender non-conforming persons, which were compared to health-related quality of life (HRQRL) while focusing on young people as respondents.
Research findings revealed that gender nonconformity was directly related to several social problems such as discernment that may lead to the development of mental illnesses. Respondents identified; depression, discomfort, unusual activity, and mobility obstinacy as common problems they go through. The study recommended an aggregated initiative from all social quarters to put up efforts focused awareness on gender nonconformity. In relation to the research question, gender non-conformity on of the reasons why young people are discriminated. To deal with stigma and discernment, aggregated efforts are required to promote awareness and change a social behavior.
Corrigan, P. W., Bink, A. B., Fokuo, J. K., & Schmidt, A. (2015). The public stigma of mental illness means a difference between you and me. Psychiatry Research, 226(1), 186-191.
The article studies human behaviors, human culture and functioning of the mind, touching on three disciplines; anthropology, psychology and sociology. People with a mental health condition suffer from discrimination from the public a vice that bumps their road to recovery. Upon recovery, the society offer a cold shoulder hampering their repatriate to social status. The study inspected the psychometrics of several assessments of supposed transformation from an individual through mental illness. A comparison of mental illness and other ailments was done and basis of supposed dissimilarity scale were likened.
The results revealed a positive relationship between differential scores and stereotypes and a negative correlation with affirming attitudes. In conclusion, the study showed an efficient ration of stigma change where individuals have gone through mental illness as their perception shift following their experience. Outcomes from the experiment offer remedy the research question. Human form discriminating tendencies based on accounts they have not experien.
A Review Of The Research On Religion And Spirituality.Dereck Downing
This document summarizes a systematic review of research on religion and spirituality published in the Journal of Traumatic Stress between 1990-1999. Some key findings include:
1) A small percentage (4.1%) of all articles addressed religion or spirituality. The percentage was higher for non-research articles (8.7%) than quantitative (4.1%) or qualitative (2.9%) research articles.
2) There was a significant increase in the percentage of articles mentioning religion/spirituality in the second half of the decade (1995-1999) compared to the first half (1990-1994).
3) The articles that did address religion/spirituality provided evidence that personal faith and religious communities
Similar to Spirituality and Religious Coping in African American Youth with Depressive Illness (20)
"The rise of black power had a profound effect upon the appearance of black theology. When Carmichael and other radical black activists separated themselves from King's absolute commitment to nonviolence by proclaiming black power, white Christians especially members of the clergy, called upon their black brothers and sisters in the gospel to denounce black power as unChristian. To the surprise of white Christians, the National Committee of Negro Churchmen (NNC); later to become NCBC) refused to follow their advice and instead wrote a "Black Power Statement" that was published in the New York Time, July 31, 1966.
This document provides a guide to sacred spaces in Boston, including 13 specific sites. It begins with an introduction explaining the methodology for selecting sites and provides an overview of the types of sacred spaces that can be found in Boston. The document is then divided into individual sections for each sacred site, with details on location, transportation, history, architecture, and visitor information. Sites include churches, meeting houses, cemeteries and cultural centers representing various faiths.
This document provides a guide to sacred spaces in New York City, focusing on Manhattan and Brooklyn. It includes descriptions of 14 sacred sites, including the Islamic Cultural Center of New York, Bethesda Fountain in Central Park, Central Synagogue, and St. Peter's Church. The introduction discusses the process for selecting less traveled sites and those with interesting histories of social justice and interfaith outreach. Individual site descriptions provide addresses, transportation details, histories, architectural details, and notes for visitors. The goal is to highlight the diversity of sacred spaces in the city.
The Theology of Spirituality: It's Growing Importance Amid the Transformation...Jonathan Dunnemann
Abstract: This article raises issues surrounding the theology of spirituality as a relatively new theological focus. It argues that, faced with a changing world and numerous new (or perceived as new) phenomena, the theology of spirituality, as a scholarly area examining spiritual experience, is becoming a branch of
theological research of increasing importance. The first part of this article focuses on the ever-growing areas of interest found within the theology of spirituality, a growth stemming from the core of the field itself (agere sequitur esse). The second part emphasizes the newer areas of interest within the theology
of spirituality. These new horizons arise from the pluralism of theology itself and the criteria used in differentiating theological disciplines, such as ethno-geographic, doctrinal, and ascetic-practical concerns. In particular, amid a fast-changing world in which information and mutual contact have become incredibly accessible, the interpenetration of cultures and traditions can not only be of great value but also carry the dangers of a chaotic eclecticism. As this accessibility becomes ever easier and more pervasive, contemporary human beings can thus become confused, not only about their worldviews but also concerning their spiritual and religious beliefs. Thus, research into the theology of spirituality is becoming increasingly more important.
Using an interdisciplinary approach and a phenomenological, hermeneutic, mystagogical methodology, this paper explores how children describe the deep fruits of meditation in their lives. Seventy children, aged 7 to 11, from four Irish primary schools were interviewed; all had engaged in meditation as a whole-school practice for at least two-years beforehand. The study sought to elicit from children their experience, if any, of the transcendent in meditation. It concludes that children can and do enjoy deep states of consciousness and that meditation has the capacity to nourish the innate spirituality of the child. It highlights the importance of personal spiritual experience for children and supports the introduction of meditation in primary schools.
ASSESSMENT OF CHARACTER STRENGTHS AMONG YOUTH: THE VALUES IN ACTION INVENTORY...Jonathan Dunnemann
Raising virtuous children is an ultimate goal not only of all parents and educators but also of all societies. Across different eras and cultures, identifying character strengths (virtues) and cultivating them in children and youth have been among the chief interests of philosophers, theologians, and educators. With a few exceptions, these topics have been neglected by psychologists. However, the emerging field of positive psychology specifically emphasizes
building the good life by identifying individual strengths of character and fostering them (Seligman, 2002). Character strengths are now receiving attention by psychologists interested in positive youth development.
Jon Dunnemann presented on cultivating purpose in youth. Key points included that purpose provides direction and meaning, is shaped by factors like gender and family, and leads to benefits like happiness and resilience. Purpose involves deciding what matters, nurturing one's best qualities, and making a difference. Future directions may introduce youth to examples of purpose from history that advance noble causes today.
African American spirituality provides a rich lens into the heart and soul of the black church experience, often overlooked in the Christian spiritual formation literature. By addressing this lacuna, this essay focuses on three primary shaping qualities o f history: the effects of slavery, the Civil Rights Movement under Dr. Martin Luther King’s leadership, and the emergence of the Black Church. Lour spiritual practices that influence African American spirituality highlight the historical and cultural context of being “forged in the fiery furnace,” including worship, preaching and Scripture, the community of faith and prayer, and community outreach. The essay concludes by recognizing four areas o f the lived experiences of African Americans from which the global church can glean: (1) persevering in pain and suffering, (2) turning to God for strength, (3) experiencing a living and passionate faith, and (4) affirming God’s intention for freedom and justice to be afforded to every individual.
Historical criticism attempts to read texts in their original situations, informed by literary and cultural conventions reconstructed from comparable texts and artifacts. African American interpretation extends this approach to questions about race and social location for the ancient text, its reception
history, and its modern readers. It arose as a corrective and alternative to white supremacist use of the Bible in moral and political arguments regarding race, civil rights, and social justice. Accordingly, African American interpretation has combined the
insights of abolitionists and activists with academic tools to demonstrate how biblical interpretation can function as an instrument of oppression, obfuscation, or opportunity. Of course, most of these developments have occurred in the larger framework of American Christianity. Yet, its analyses reach
beyond that specific setting, touching on the connections between the Bible and race in public discourse generally, whether in government, academia, or popular culture.
Appropriating Universality: The Coltranes and 1960s SpiritualityJonathan Dunnemann
The role of the Black Protestant Church has figured prominently in scholarly discussions of African American music culture, and to some extent its importance has been explored with respect to jazz. However, with the exception of the Nation of Islam, the influence of Eastern religious practices among black Americans has not been significantly researched nor have adequate connections been made between these spiritual pursuits and the musical innovations they inspired. Nevertheless, since the mid-’60s, black American artists have explored Yoga, Hinduism, various sects of Buddhism, Ahmadiya Islam, and Bahá’í. The
aesthetic impact of these pursuits has been multi-dimensional and far-reaching. In their study of Asian philosophy and religion, jazz musicians have been exposed to the sounds and musical processes they have discovered in the cultures from which these traditions have emerged. One can hear this influence in musical borrowings, such as the use of traditional instrumentation, the reworking of melodic material from folk and classical genres, and the incorporation of indigenous
improvisational and compositional techniques. Though less audible, Eastern spiritual traditions have also exerted a more abstract philosophical influence that has shaped jazz aesthetics, inspiring jazz musicians to dissolve formal and stylistic boundaries and produce works of great originality. Contextualizing the spiritual explorations of John and Alice Coltrane within American religious culture and liberation movements of the 1960s, this essay explores the way that
their eclectic appropriation of Eastern spiritual concepts and their commitment to spiritual universality not only inspired musical innovation, but also provided a counter-hegemonic, political, and cultural critique.
Who Is Jesus Christ for Us Today?
To say that Jesus Christ is the truth of the Christian story calls for further examination. It is one thing to assert that the New Testament describes Jesus as the Oppressed One who came to liberate the poor and the weak (Chap. 4); but it is quite another to ask, Who is Jesus Christ for us today? If twentieth-century Christians are to speak the truth for their sociohistorical situation, they cannot merely repeat the story of what Jesus did and said in Palestine, as if it were selfinterpreting for us today. Truth is more than the retelling of the biblical story. Truth is the divine happening that invades our contemporary situation, revealing the meaning of the past for the present so that we
are made new creatures for the future. It is therefore our commitment to the divine truth, as witnessed to in the biblical story, that requires us to investigate the connection between Jesus' words and deeds in firstcentury Palestine and our existence today. This is the crux of the christological issue that no Christian theology can avoid.
The pivotal role of religion and spirituality in the lives of African Americans marks this ethnoracial group as a particularly important target for attention in research on the psychology and sociology of religion. In this chapter we endeavor to achieve three ends: First, we briefly review literature on meanings of religiosity and spirituality among African Americans. Second, we review the literature on the link between religiosity, spirituality, and health among African Americans. Finally, we examine findings regarding the pathways by which religion and spirituality may achieve its ends.
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Black Males, Social Imagery, and the Disruption of Pathological IdentitiesJonathan Dunnemann
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2nd issue of Volume 15. A magazine in urdu language mainly based on spiritual treatment and learning. Many topics on ISLAM, SUFISM, SOCIAL PROBLEMS, SELF HELP, PSYCHOLOGY, HEALTH, SPIRITUAL TREATMENT, Ruqya etc.A very useful magazine for everyone.
A Free eBook ~ Valuable LIFE Lessons to Learn ( 5 Sets of Presentations)...OH TEIK BIN
A free eBook comprising 5 sets of PowerPoint presentations of meaningful stories /Inspirational pieces that teach important Dhamma/Life lessons. For reflection and practice to develop the mind to grow in love, compassion and wisdom. The texts are in English and Chinese.
My other free eBooks can be obtained from the following Links:
https://www.slideshare.net/ohteikbin/presentations
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The Book of Samuel is a book in the Hebrew Bible, found as two books in the Old Testament. The book is part of the Deuteronomistic history, a series of books that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
A375 Example Taste the taste of the Lord, the taste of the Lord The taste of...franktsao4
It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
Protector & Destroyer: Agni Dev (The Hindu God of Fire)Exotic India
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Heartfulness Magazine - June 2024 (Volume 9, Issue 6)heartfulness
Dear readers,
This month we continue with more inspiring talks from the Global Spirituality Mahotsav that was held from March 14 to 17, 2024, at Kanha Shanti Vanam.
We hear from Daaji on lifestyle and yoga in honor of International Day of Yoga, June 21, 2024. We also hear from Professor Bhavani Rao, Dean at Amrita Vishwa Vidyapeetham University, on spirituality in action, the Venerable BhikkuSanghasena on how to be an ambassador for compassion, Dr. Tony Nader on the Maharishi Effect, Swami Mukundananda on the crossroads of modernization, Tejinder Kaur Basra on the purpose of work, the Venerable GesheDorjiDamdul on the psychology of peace, the Rt. Hon. Patricia Scotland, KC, Secretary-General of the Commonwealth, on how we are all related, and world-renowned violinist KumareshRajagopalan on the uplifting mysteries of music.
Dr. Prasad Veluthanar shares an Ayurvedic perspective on treating autism, Dr. IchakAdizes helps us navigate disagreements at work, Sravan Banda celebrates World Environment Day by sharing some tips on land restoration, and Sara Bubber tells our children another inspiring story and challenges them with some fun facts and riddles.
Happy reading,
The editors
Heartfulness Magazine - June 2024 (Volume 9, Issue 6)
Spirituality and Religious Coping in African American Youth with Depressive Illness
1. Spirituality and religious coping in African American youth with
depressive illness
Alfiee M. Breland-Noble*,a, Michele J Wongb, Trenita Childersc, Sidney Hankersond,e, and
Jason Sotomayorf
aGeorgetown University Medical Center, Psychiatry, 2115 Wisconsin Avenue, Washington, 20007
United States
bWashington, Washington, United States
cDuke University, Sociology, Durham, United States
dColumbia University, Psychiatry, NY, United States
eNew York State Psychiatric Institute, NY, United States
fChildren's National Medical Center, Psychiatry, Washington, United States
Abstract
The research team completed a secondary data analysis of primary data from a 2 phase depression
treatment engagement behavioral trial to assess African American adolescents reported
experiences of spiritual and religious coping when dealing with depression. The team utilized data
collected from twenty-eight youth who participated in focus groups or individual interviews.
Qualitative data were analyzed using thematic techniques for transcript-based analysis to identify
the key patterns and elements of the study participants’ accounts and to extract 6 primary themes.
The main themes are reported in this manuscript and include; “Religion as Treatment Incentive”,
“Prayer & Agency”, “Mixed Emotions”, “Doesn't Hurt, Might Help”, “Finding Support in the
Church”, and “Prayer and Church: Barriers to Treatment?” Overall, the data suggested that
religion and spirituality play a key role in African American adolescents’ experiences of
depression. As well, it is surmised that these factors may be important for improving treatment
seeking behaviors and reducing racial mental health disparities in this population of youth.
Keywords
Religion; spirituality; African American youth; treatment engagement; health disparities;
adolescent depression
Introduction
In the latest update to the Diagnostic and Statistical Manual of Mental Disorders (the DSM
V published by the American Psychiatric Association (2013), what were formerly known as
Mood Disorders were reclassified as Depressive Disorders. Notably, depressive illness
*
Corresponding author ab2892@georgetown.edu.
HHS Public Access
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2. comprises the only mental health condition classified among the top 5 causes of disability
worldwide by the World Health Organization (2012). Once considered the domain of adults,
research over the past 30 years has identified the impact of depressive illnesses on children
and adolescents (Author, 2015; Author, In Press; Author, 2015; Stein et al, 2010).
Depressive illnesses are associated with high levels of impairment and distress in youth and
given the lifetime prevalence of depression (12 to 15% adolescents aged 15 years and older)
along with estimates of depressive illness of close to 8% for youth aged 12 to 17, the public
health significance of this illness is evident (Centers for Disease Control, 2012; Kessler,
Chiu, Demler, & Walters, 2005; Merikangas, He, Brody, Fisher, Bourdon, & Koretz, 2010).
In teens, research indicates that depressive illnesses are associated with poor physical health,
educational deficits, suicidal ideation, poorer quality of life and interpersonal impairment
(Brook, Stimmel, Zhang, & Brook, 2008; Horwood et al, 2010). In general, depressive
illness creates significant burdens for youth and their families causing negative impacts in
academic performance, peer and familial relationships and quality of life.
Racial disparities exist in the treatment of adolescent depression with African American
adolescents demonstrating significantly lower rates of mental health service utilization and
reporting lower quality of care compared to their white peers (Author, 2015; Author, 2011b;
Cummings & Druss, 2011; Garland, et al., 2005; Tanielian et al, 2009). It has been
suggested that stigma, mistrust of providers, under-diagnosis or misdiagnosis of depression
are important barriers to care via their significant documentation in the research literature
(Chandra & Minkovitz, 2007; Murry, Heflinger, Suiter, & Brody, 2011; Power, Eiraldi,
Clarke, Mazzuca, & Krain, 2005). Even when controlling for socioeconomic variables like
annual family income, African American youth still underutilize mental health services
compared to whites (Author, 2004; Author, 2012).
Religion and spirituality may be culturally congruent mechanisms for reducing African
American treatment utilization disparities for depressive illness. Given the high degree to
which diverse African Americans/Blacks (including Caribbean Blacks, Continental Africans
and varied socioeconomic groups) report religious affiliation and activities, religion and
spirituality may be particularly salient for this population. Recent studies from Pew
Research indicate that, “African Americans are markedly more religious... than the U.S.
population as a whole” (Pew Forum on Religion & Public Life, 2009) with a full 87%
engaging in formal religious activities like prayer and religious service attendance (Pew
Forum on Religion & Public Life, 2009, p. 1). Though Pew indicates that, in general,
younger persons report less religious affiliation than older persons, roughly two-thirds of all
Millennials still report a specific religious affiliation and In addition, African American
Millennials report the highest religious affiliation when compared to their peers of all other
racial groups except Latinos (Pew Research Center's Forum on Religion & Public Life,
2012; Pew Research Center's Forum on Religion & Public Life, 2010). Moreover, among
Protestants (i.e. the denomination with which most Christian African Americans are
affiliated), African American youth report higher participation in Black churches when
compared to other racial groups (24% vs. 14-17%).
Researchers have examined religion, spirituality and coping among youth with interesting
results. Mahoney and colleagues describe a construct called sanctification or “an aspect of
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3. life [with] divine character and significance” (Mahoney, Pendleton, & Ihrke, 2006, p. p
354). Molock and colleagues (2006) discovered that among African American youth, girls
may utilize this concept of sanctification more than boys for coping. Specifically, girls in
their sample reported a greater propensity for working in conjunction with their higher
power than boys, who were more likely to report using a self directed coping style (i.e. less
reliance on a higher power). Further, the researchers identified the positive benefits for
collaborative coping and negative impacts of self-directed coping including associations
with greater hopelessness and suicidal behaviours, findings that have been replicated in
racially diverse populations of youth (Shannon, Oakes, Scheers, Richardson, & Stills, 2013;
Terreri & Glenwick, 2013). In general, African Americans are reportedly more likely to use
religion and spirituality as coping resources when facing health challenges and are more
likely to report experiences of positive health outcomes attributed to their religious practices
including prayer (Gillum & Griffith, 2010; Holt, Roth, Clark, & Debnam, 2014).
Religious forms of coping are also reported by youth and young adults with evidence to
support their benefits for health concerns, including mental and behavioral health. For
example, high religiosity and spirituality are reported to have positive associations with
reduced depressive symptoms and higher self-esteem (Hovey, Hurtado, Morales, &
Seligman, 2014; Regnerus, 2003; Weber & Pargament, 2014).
Recently, researchers have capitalized on the benefits of religious and spiritual preferences
of African Americans by incorporating them into mental health treatment engagement
strategies. Along these lines, Faith Based Mental Health Promotion (FBMHP) (a term
attributed to Author of X University) promotes African American faith communities as first
line, culturally relevant intervention agents that can support improvements in knowledge and
awareness of adolescent depression, understandings of appropriate and effective treatments
and increases in clinical care engagement (Author, 2012; Author, 2012). New research has
expanded FBMHP to African American adults (Hankerson & Weissman, 2012; Williams,
Gorman, & Hankerson, 2014).
To date, just a few studies have explored religious/spiritual coping for adolescent
depression. For example, while an emerging body of research indicates the receptivity of
African American youth to addressing their health care needs in faith settings, other research
indicates that church organizational infrastructure (e.g. leadership hierarchy and messages
that promote prayer over help-seeking) may be a barrier to professional clinical care
(Author, 2011; Author, 2010; Desrosiers & Miller, 2007; Molock, Matlin, Barksdale, Puri,
& Lyles, 2008). We sought to expand the knowledge base in this area by examining the
interplay of African American youth depressive illness, religious and spiritual beliefs and
practices and coping. We define religiosity as an individual's degree of adherence to the
beliefs, doctrines and practices of a religion including church attendance, prayer, and other
activities (Mattis & Jagers, 2001) and spirituality as emotional well-being, peace and
comfort derived from belief in a higher power (Cotton, Larkin, Hoopes, Cromer, &
Rosenthal, 2005).
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4. Method
Study design
We used data from The AAKOMA Project, a multi-phase clinical intervention development
study for depressed African American adolescents and their families. Research on The
AAKOMA Project has been reported elsewhere, including intervention development,
baseline data and outcomes (Author, 2012; Author, 2011a; Author, 2010). Our study sample
included a socioeconomically diverse group of participants between the ages of 11 and 17
years who self-identify as Black/African American (non Latino) from the southeastern
United States. Sample youth came from rural, urban, and suburban settings and had parents
with a range of education levels. In fact, over half of the families in our sample reported
managerial and professional occupations; approximately half reported annual family
incomes greater than or equal to $50,000.00 USD and almost half reported parental
completion of college and/or graduate school.
We utilized standard qualitative focus group and individual interview procedures with the
adolescents for baseline data collection. All focus groups were co-led by two trained
facilitators and always included the Principal Investigator (author). The PI or a trained
postdoctoral fellow completed all individual interviews using questions developed by the PI
and 2 expert qualitative health researchers. The questions followed the general theme of
describing African American youth experiences with and knowledge of depression,
depression treatment and mental health in African American peers. Sample question
prompts included, “When you hear the words “emotional problems”, “behavior problems”
or “mental illness” what comes to mind? Have you ever personally known a friend or
teenager (or maybe even you) who you think might be depressed?”
The following qualitative data are from the 28 youth, 21 of whom participated in focus
groups and seven of whom participated in individual interviews. All data were de-identified
prior to analysis and were properly vetted by the Georgetown University Institutional
Review Board (IRB).
Data Analysis
Following, we provide a brief description and review of the methods used to support
qualitative rigor (Author et al., 2011a; Author et al., 2011b; Author et al., 2010). We used
transcript-based analysis including the coding of all primary transcripts (i.e. those from the
focus groups), follow-up transcripts (i.e. member checking interviews with randomly
selected focus group participants), and participant written response notebooks (collected
during the primary focus group meetings). These multiple sources of information represent
best practices in qualitative research to support methodological rigor and accuracy of
information (Cohen & Crabtree, 2006). We also used a Constant Comparative Approach
(i.e. “look for statements and signs of behavior that occur over time during the study,” (Dye,
Schatz, Rosenberg, & Coleman, 2000 p. 2) in order to generate significant themes. We
employed thematic data analysis, which focuses on generating identifiable themes and
patterns of behavior based on the report of key informants (Aronson, 1994). Finally, we
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5. utilized Grounded Theory to generate an explanatory theory of processes as they occurred in
their natural environments (Starks & Brown Trinidad, 2007).
The PI trained four independent coders including two bachelors level psychology graduates,
a doctoral sociology student, and a postdoctoral research psychiatrist. This team of five
trained coders individually performed open coding (i.e. grouping together concepts and
identifying major concepts and recurrent ideas) then discussed their coding choices (i.e. why
they assigned particular themes to sentences or portions of the transcripts) with 1 assigned
coding partner. When patterns of convergence emerged (i.e. sections of transcripts were
coded similarly), the dyads discussed the similarities and agreed upon terminology for
themes. These processes are consistent with open coding practices and allowed the team
members to maintain fidelity to primary analysis goal (i.e. ensuring that each allowed
themes from the transcripts to emerge independently without a prior hypotheses) (Starks et
al., 2007).
Multiple methods ensured that we addressed analyst, data and source triangulation to
establish the reliability and validity of the research findings (i.e. multiple sources of data,
identifying key informants, data checking with key informants, comparing findings across
team members, creating graphic and tabular models of the data) (Cohen et al., 2006). Study
validity was addressed in data collection via a random sample of 2-4 members of each focus
group participating in a re-interview approximately 4 weeks after initial participation aligned
with member checking procedures. Reliability was addressed via inter-rater agreement as
described above. We developed an initial codebook according to methods outlined in Team-
Based Qualitative Analysis (MacQueen, McLellan-Lemal, Bartholow, & Milstein, 2008)
resulting in axial codes (broad easily identified themes based on repetition by participants)
and complex codes (abstract themes based on evidence of significance as reported by the
participants) (Author, 2011). The primary themes reflect full agreement by all coders while
the secondary themes reflect agreement between three of the five coders.
Primary Themes
The research team identified six primary themes, which we illustrate with direct quotes
following.
Religion as Treatment Incentive
Youth in the study identified religiosity as supportive of individual mental health treatment
seeking and stated that they received religious messages admonishing negative thoughts and
behaviors like self-harm and recommending therapy as a viable alternative:
“I think that...religion might help somebody go to a counselor or therapist because
um...what if something within their religion might be telling them that how maybe
if they were thinking of hurting they self or killing their self, um, then like their
religion might be telling them to do otherwise, so they need a counselor...”
In this example, the participant articulates how the mores of religion may advise against
self-harm while suggesting care-seeking options. In the area of spirituality, another teen
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6. expressed that even when one seeks help from the higher power, additional support via
external clinical care may be a reasonable.
“You could just talk to God or your Buddha or whoever but then on the other side
and might feel like Buddha or whoever is not interested in your [sic] your, uh, you
acti [sic], not interested in you for help and then that is when you have to go into,
uh, against reality and try to get help.”
Consistently, the teens in the study indicated that they received messages about self-care for
emotional concerns within the faith community setting.
Prayer & Agency
Although the teens identified prayer as important, sample participants note the importance of
individual initiative for change (i.e. Prayer and Agency). Agency has been defined as, “the
sense of responsibility for one's life course, the belief that one is in control of one's decisions
and is responsible for their outcomes, and the confidence that one will be able to overcome
obstacles that impede one's progress along one's chosen life course” (Côté & Levine, 2014,
p. 145). Youth who reported these feelings appeared to pair prayer with an intrinsic
motivation to act on perceived needs as noted in these examples from two youth:
“They think that just by praying everything is going to go away, but sometimes you
have to do something yourself.”
“I think they think by praying that might solve all their problems, which I’m not
saying it doesn't and I'm not rejecting people praying or anything like that but I do
think God gives us people here to help us. And I don't think a lot of people realize
that.”
In both examples, the youth express the importance of taking initiative to seek help outside
of prayer. Youth acknowledge the import of prayer for addressing problems, and they
understand the power of active self-care.
Mixed Emotions
Study youth also expressed contradictory feelings about receiving emotional support from
faith community members whom they sometimes experienced as disingenuous. For
example, one youth stated,
“Cause they'll tell you, they'll tell you [sic] ‘Oh, we wouldn't judge you on that
blah, blah, blah, blah, blah,’ and then they come right back around and they judge
you on it and they're doing the same thing”.
Another youth further illustrates such mixed feelings by indicating,
“yeah, there are certain people who you can talk to about things and there are
certain people you can't talk [to].”
Conversely, sample youth reported that there are often people in their faith communities
from whom they can obtain support. For example, one respondent indicated,
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7. “They accept the fact that you're going through some things and they're going to
help you.”
For some youth, their mixed feelings about seeking help within the faith community,
weighed heavily upon whom they decided to trust as evidenced following:
“certain people I just don't talk to, because I, I don't feel that trust is there. But I
got, um, people that I can go to and I know automatically that I can trust them. So,
if they ask me ‘what's going on?’ I'd be, like, ‘I don't want to talk about it right
now,’ but they know something is up, because they know me.”
It is their varying experiences and mixed messages from adults and faith leaders that
contributed to youth ambivalence towards help seeking within the faith community setting.
Doesn't Hurt, Might Help
Even though sample youth expressed mixed feelings and some uncertainty about help-
seeking within the faith settings, the youth generally reported that the benefits of receiving
help in faith settings (and reliance on their faith) outweighed the costs. For example, when
one teen was asked why African American youth seek help from people within their faith
communities the teen responded:
“Um, because like encouragement. How they know things, like, you know, why's
and stuff and again, then again, I would sometimes go to my mom because like,
that would be...I mean, like, um, like you were saying, like they know, they been
through the same thing.”
In this example, the teen articulates the importance of receiving encouragement from the
church community based on authority figure's lived experience. Supporting this idea, a teen
in an individual interview was asked if he/she felt that faith or religion influences a teen's
decision about clinical care and she responded “It might help more than likely, yeah.”
When asked if he/she could recall individuals in his/her faith community discussing therapy
for mental illness she responded, “Yeah...encouraging them to go”.
Overall, youth in the study reported that their faith communities provided a safe and secure
environment that increased their willingness to confide in faith community leaders for
emotional concerns and the likelihood that might consider outside clinical care when
encouraged by their faith communities.
Finding Support in the Church
Most study participants reported on the importance of having a trusted authority figure as a
confidant, including faith leaders. It is through these relationships that many youth found a
pathway to considering external support. For example, one teen noted,
“I would go to her [Godmother] because she's a minister, and like when she was
young like back in the day, like, she did some stuff, like, I'm not going to say what
it was but she, she did some stuff. But then she was like, God delivered her from
stuff, and, like, if she can go through something that bad and then be where she is
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8. today then I know I can make it with the little stuff that I'm going through. You
know what I'm saying?”
In another example, a teen expresses how self-disclosure, or the lack thereof, impacts the
relationship between teens and faith leaders.
“Even though it may seem that they don't have any problems, but then when they
really talk to you they, they do. But then it comforts you because every time they
see you they got a smile on they, their face. So that means that when you, um, even
though you going through something just like they're going through something, you
can still be happy and have a smile on your face”.
Sample youth also reported feeling support from faith community adults for seeking
specialty mental health care.
“...the people there kind of...try to...convince people to go to the counselor if they
are feeling bad about they selves. They would try to do what is best for you, so...if
you didn't want to go to therapy, they would probably try to convince you to go...”
Overall, the youth in the sample reported feeling encouraged by faith community members
and having the sense that these were individuals with whom they could relate when self-
disclosure occurred.
Prayer & Church: Barriers to Treatment?
Although, prayer and church were reported to provide overall positive benefits, study youth
also reported that the, sometimes, rigid ideals and values held within faith communities
could be a hindrance. For example, sample youth stated:
“I think that especially ... religious black people or Christian Black people are
usually like, okay, ‘All you have to do is take your troubles to God and he'll deal
with it' and “...I think that people, teenagers especially, don't get help because of
what other people say about you know, how you should pray and all that ‘well, you
don't need no drugs because all you gotta do is pray’”.
“I think that faith has a big part in impacting teens’ decisions when it comes to
seeing a therapist, they solely depend on God sometimes if they are Christians and
say they don't need help.”
Another barrier, referenced under “Finding Support in the Church”, was teens’ perceptions
of faith community leaders as unrelatable because they do not share personal struggles.
Youth in turn become fearful of self-disclosure themselves for fear of being judged.
“When I look at people in the church, like, ministers or whatever, I see, I see, like,
like, some – yeah, like they don't have no problems or whatever and then, like, if I
go talk to them...it's like, okay, I'm different.”
Overall, youth describe the contradictory messages they sometimes receive from faith
community members.
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9. Discussion
Essentially, the data derived from the sample highlighted African American youth's mixed
feelings about the interplay of religion, spirituality and faith communities with the needs of
depressed teens. They described feelings of ambivalence about how they are received in
faith settings and by faith community members and discussed the mechanisms that drive and
impede their help-seeking for depression.
One recurrent idea was prayer; a mechanism that researcher have examined in relation to
health outcomes and coping. Pargament (1997) provides an excellent framework for
religious coping via three proposed mechanisms; self-directed, deferring, and collaborative.
These mechanisms are quite relevant for the youth of our study in that our sample teens
clearly described their use and perceptions of positive community regard for prayer as a
form of collective coping. In this vein, our themes of “ “Religion as Treatment Incentive and
Finding Support in the Church” highlight the importance of collective coping via prayer and
“Prayer and Agency” as a form of prayer coupled with personal initiative. Given this, our
research team suggests a few ways in which prayer might be incorporated into clinical work
and research with African American teens.
For example, recent research has examined the intersection of prayer with health coping
including a measure called, RCOPE (Pargament, Feuille, & Burdzy, 2011) Using the
RCOPE measure, a team of researchers discovered that negative religious coping, which
they characterize as, “spiritual tension, conflict and struggle with God and others,...negative
reappraisals of God's powers (e.g., feeling abandoned or punished by God),...spiritual
questioning and doubting, and interpersonal religious discontent.” (Pargament et al., 2011, p.
58) is a strong predictor of poor health outcomes, like negative adjustment after a health
event (Ai, Seymour, Tice, Kronfol, & Bolling, 2009). Conversely, positive religious coping
is associated with positive health outcomes like managing stress, a positive outlook post
health events and better social support (Pargament et al., 2011).
The practical application of this knowledge might include the efforts of a practicing
clinician, comfortable with collaborative religious coping, inviting a teen to share the
lessons learned from peers and faith leaders that would support his/her continuation in
treatment. For example, an oft-stated colloquialism in Christian Black churches is “God
helps those who help themselves” and such a tenet might be very useful for supporting
treatment engagement by a teen. Additionally, it might also be useful for a clinician to
encourage a teen patient to take lessons learned through mindfulness or CBT in treatment
out into his/her faith community. When done carefully and with all of the appropriate
considerations for confidentiality and privacy, these techniques might yield a multi-faceted
benefit by a) culturally encapsulating clinical techniques outside the session to normalize
them for the teen, b) encouraging the use of techniques learned in session outside of the
clinical encounter, therein reinforcing the practical use of the skills in daily life, c)
supporting the use of social support and collaborative coping and d) reframing evidence
based approaches to fit the cultural norms of the population. Such an approach might have
the added benefit of helping a clinician demonstrate cultural competence.
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10. Youth also described that they are sometimes encouraged to “pray to fix everything” an
ideal that seems well aligned with the concept of deferential or deferring religious coping.
Unfortunately, in the context of mental health, this approach may have detrimental impacts.
For example, studies indicate that a deferring approach to health concerns is one aspect of
negative religious coping (e.g. “ my suffering is God's retribution for my sins”), which is
associated with poorer psychological adjustment to stress and other health outcomes (Ano &
Vasconcelles, 2005; Pargament et al., 2011). In essence, while a deferring approach might
alleviate depressive symptoms temporarily (i.e. “Let go because this is part of God's plan”),
it may not serve an adolescent's immediate needs for relief from depressive symptoms and in
turn may delay the onset of care.
Generally speaking, it may be more helpful for African American teens (with the propensity
for religious coping) to develop an active religious or spiritual coping style to encourage
practical steps to alleviate their depressive symptoms. In this regard, a clinician might
explore with an African American teen how he or she views deferring coping and whether or
not he or she observes this in the messages received at home and in the faith community. In
doing so, the clinician can ascertain whether or not additional clinical strategies are needed
to help the adolescent patient understand and reframe such messages into his or her clinical
treatment plan. For instance, using some of the techniques of Motivational Interviewing, a
clinician might work on “rolling with resistance” to active coping and explore the pros and
cons of how a deferring coping might impact the process of recovery from depression.
The African American youth in our sample discussed their perceptions of the helpful aspects
of their own religious/spiritual practice in relation to seeking support for depression as well
as the support they feel from some leaders in the faith setting. These sentiments are well
aligned with the positive regard held toward the “Black Church” among African Americans.
In fact, the centrality of Black churches in social activism and social justice movements
historically solidifies their positive status within the culture (Berkley-Patton et al, 2010;
Harley, 2005; Young, Griffith, & Williams, 2003). As it relates to clinical service provision,
clinicians working with African American youth and families might inquire at intake about
familial involvement with their personal faith communities. In doing so, a clinician can
actively support this important relationship and build rapport with a teen and family in a
culturally congruent way.
Limitations and Future Research
The research study presented provided important examples of the mechanisms employed by
African American youth that may increase and hinder depression coping and treatment
seeking via specialty mental health care.
Though this research study is innovative and has not been widely represented in the research
literature in the past, it is important to acknowledge the small sample size of the study.
Though the sample was small, it was more socioeconomically representative than is
typically the case in child and adolescent mental health research, which tends to focus on
highly impoverished Black youth. However, because of the wider representation of
socioeconomically diverse African Americans in this study, it provides a strong starting
point upon which to build future research.
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11. Given the limited evidence base for depression treatment among African American youth,
future research should examine the utility of FBMHP as a support for depression treatment.
Though religiosity (via regular practice) and spirituality are neither identical nor universal
among African Americans, both are culturally congruent. For example, it has been reported
that mental health benefits may be generated from one's commitment to core beliefs (i.e.
spirituality) and not solely church attendance (i.e. religiosity) (Greening & Stoppelbein,
2002). Therefore, researchers might separately examine the mechanisms of change of
spirituality and religiosity for depression awareness and treatment among African American
teens.
Overall, an emerging research base supports the import of religion, spirituality and the
potential for FBMHP in African American teens and families (Author, 2013). Additional
research can develop the evidence base for FBMHP and illuminate the mechanisms of
change to support African American youth and families in improving depression (and other
mental health) treatment utilization via religion and spirituality.
Acknowledgements
The authors thank AAKOMA Project Adult Advisory Board Members: Reverend Clarence Burke, Beacon Light
Missionary Baptist Church (NC) ; Mrs. Cynthia Laws-Davis, Passage Home (NC); Dr. Theresa Lewis, Cary, NC;
Mrs. H. Kathy Williams, Durham Public Schools – retired (NC); Mrs. Janis Quarles, Wake County Schools –
retired; Mrs. Karen Sansom Goodman, Haven House (NC), Judge Joe Webster, Durham, NC and Rev. Dr. Jalene
Chase-Sands, Pastor Community United Methodist Church (DC).
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