Religion and medicine.
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Explore the source record for details and available documents.
Explore the source record for details and available documents.
Explore the source record for details and available documents.
Explore the source record for details and available documents.
Explore the source record for details and available documents.
Explore the source record for details and available documents.
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The investigation examined religious involvement, spirituality, religious coping, and social support as correlates of posttraumatic stress symptoms and depression symptoms in African American survivors of domestic violence. Sixty-five African American women who experienced domestic violence in the past year provided data on demographics, severity and frequency of physical and psychological abuse during the past year, aspects of current social support, types of current coping activities, religious involvement, spiritual experiences, and symptoms related to depression and posttraumatic stress disorder. Women who evinced higher levels of spirituality and greater religious involvement reported fewer depression symptoms. Religious involvement was also found to be negatively associated with posttraumatic stress symptoms. Women who reported higher levels of spirituality reported utilizing higher levels of religious coping strategies, and women who reported higher levels of religious involvement reported higher levels of social support. Results did not support hypotheses regarding social support and religious coping as mediators of the associations between mental health variables, religious involvement, and spirituality.
Results of qualitative biographical research on Christian fundamentalist converts and de-converts, and on occultist adolescents are presented and documented using case studies. Research focused on life themes and on biographical processes and transformations. Contrastive comparison of the cases resulted in typologies of Christian fundamentalist biographies and of "ways of dis-enchantment". These indicate that obligation to a tradition is no longer the model for religious socialization. Its competitors are biographical trajectories which can have the following characteristics: heresy is taken for granted, religious search is like an open life-style preference (accumulative heretic); ritual coping with life themes is predominant; and religious search follows the motive of sensation-seeking. A typology of religious styles is applied as an interpretive framework for (a) explaining the formation of fundamentalist orientations and (b) understanding development and transformation in religious biographies.
This paper examines stress among two groups of orthodox Jews suggested to differ in the strength of the boundary of their religious group. Comparisons were made between the two groups, and with urban and rural groups studied by other researchers. Proportions of boundary-maintenance events (events whose threat had been caused or exacerbated by Jewishness) and of severe events, and proportions and rates of regular, irregular and disruptive events were examined. Boundary-maintenance events were higher among the more religiously orthodox affiliated group, and among whom religious observance was indeed reported to be higher. It was suggested that conditions of higher boundary maintenance would be associated with higher rates and proportions of regular events and with lower rates and proportions of irregular and disruptive events. Generally, the analyses supported this expectation. Boundary-maintenance events themselves were somewhat less severe, though not less likely to be irregular or disruptive than other events. Depression was shown to be unrelated to boundary-maintenance events and (surprisingly) unrelated to contextual threat when the effects of irregularity-disruption were controlled. Depression was, however, strongly related to irregular and disruptive events. The results are compared with those of related work, and suggest that the general lowering effect of affiliation to a religious group may be partly explained by the effects of boundary maintenance, which involves stress, but of a less depressogenic kind than the disruptive stress associated with conditions of low/no boundary maintenance. The findings have implications for understanding the relations between culture and mental disorder.
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The transmission of social attitudes has been investigated as a possible model of cultural inheritance in a sample of 3810 twin pairs from the Australian National Health and Medical Research Twin Registry. Six social attitude factors were identified and univariate genetic models fitted to scores on each factor. A joint multivariate genetic analysis of the six attitude factors, church attendance, and education indicated that the attitudes were correlated--the same genes and shared environments influenced more than one attitude factor. A current controversy regarding social attitudes is whether the significant loadings on this shared environmental component represent true cultural influences or are actually the genetic consequences of phenotypic assortative mating for church attendance and educational attainment (Martin et al., 1986). In our data, church attendance is almost entirely due to the impact of the shared environment. The large shared environmental component on church attendance also accounts for a substantial part of the family resemblance in social attitudes, suggesting that not all of the apparent cultural effects found in earlier studies can be ascribed to the genetic effects of assortative mating. However, church attendance and education do not completely account for the cultural component. Therefore, effects in addition to church attendance, education, and assortative mating for church attendance and education must be involved in the cultural component of the inheritance of attitudes.