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Religious Aspects of Substance Abuse and Recovery
Abstract
Studies have typically found less substance abuse among highly religious people than among less religious people. Some research suggests that religiousness is associated with lower substance abuse because religious people have been socialized to accept antiabuse norms, are involved with antiabuse peers, and have a mechanism for satisfying needs for social contact and meaning in life. However, the relationship occurs only for a nurturing and supportive religiousness, and not for a restrictive, negativistic, and ritualistic religiousness. While religiousness has seldom been a variable in the treatment of substance abuse, the available data suggest that, for religious people who desire that their beliefs be considered in such treatment, the treatment may be effective if it shifts abusers from restrictive, negativistic, and ritualistic religiosity, and toward nurturing and supportive religiousness. Knowledge of this research may help nonreligious institutions in their efforts to treat substance abuse.
... Opioids are highly addictive, so primary prevention is the best intervention. Religiosity has been theorized to reduce one's risk of becoming physiological and psychologically dependent on substances by lowering the likelihood of initial use-primary prevention, and curtailing continued use-secondary prevention (Gorsuch, 1995;Miller, 1998). Substantial empirical support has shown that higher religiosity and spirituality are often associated with better mental health outcomes, which includes lower substance use disorders, (Idler et al., 2003;Nelson, 2009) and remission from drug dependence (Schoenthaler et al., 2015). ...
... The first hypothesis in this paper is that any protective aspects found between religiosity and OUD risk might function differently by race, in a direction favoring Black people. The positive impact of religiosity on OUD and substances in general is dependent on the level of commitment or engagement in religious activity or with religious people, and the interpretation or receptivity to the religious message (Gorsuch, 1995). We expect lower OUD among Black people because, regardless of ethnicity or nativity (e.g., Caribbean, African-born), they are more religiously engaged than White people (Pew Forum on Religion and Public Life, 2014;Taylor et al., 2014Taylor et al., , 1996. ...
... We suspect that the loss of protective status (for attendance and social interaction) could be due to sharper increase in the number of both Black and White respondents who never attended religious services between 2004 and 2014 (Smith et al., 2019). For religion to have an impact, people need to be exposed to religiosity through both messages and interacting with religious people (Gorsuch, 1995). Another possibility is that in NE-SARC-III, more Black respondents with OUD were from the Midwest, and several states such as Wisconsin, Illinois, and Minnesota have higher rates of opioid overdose deaths per 100,000 for Black people (James and Jordan, 2018). ...
Background:
Psychosocial factors have rarely been studied to understand racial differences in opioid use disorders (OUD). We investigate religious involvement and Black-White differences in OUD risk between 2004-05 and 2012-13.
Methods:
We use Non-Hispanic Black and White adults from the National Epidemiologic Survey on Alcohol and Related Conditions (wave 2, N = 26,661 and NESARC-III, N = 26,960) (NESARC). We conducted survey-weighted logistic regression to examine whether race moderates the association between religious involvement and lifetime DSM-IV and -5 OUD and whether those differences change (i.e., are modified) by time, adjusted for covariates such as age, education, and urbanicity. Religious involvement measures were service attendance, social interaction, and subjective religiosity/spirituality.
Results:
The prevalence of lifetime DSM-IV (3.82 vs 1.66) and DSM-5 (2.49 vs 1.32) OUD in NESARC-III was higher among White compared to Black respondents. Never attending services declined for both races over time. Race moderated the association between service attendance (F(4,65) = 14.9, p = 0.000), social interaction (F(4,65) = 34.4, p = 0.000) and subjective religiosity/spirituality (F(2,65) = 7.03, p = 0.000) on DSM-IV OUD in wave 2 and using DSM-5 OUD in NESARC-III (F(1,113) = 2.79, p = 0.066). Race differences in religion and DSM-IV OUD risk was modified by time (i.e., survey year) (all p < 0.000). For instance, higher service attendance was associated with lower DSM-IV risk for Black respondents in wave 2 but higher risk in NESARC-III. There were no changes in regression slopes among White respondents.
Conclusions:
Religious involvement may be important for prevention and treatment practices that respond to racial differences in risk of OUD. Replicate studies should examine other religious factors and specific types of opioids.
... dania empiryczne potwierdziły istnienie ujemnych powiązaĔ miĊdzy miarami religijnoĞci i naduĪywaniem alkoholu (Johnson, Sheets i Kristeller, 2008;Koenig, McCullough i Larson, 2001). JednakĪe badania te są poddawane krytyce, poniewaĪ uwzglĊdniają jedynie globalne miary religijnoĞci, takie jak afiliacja religijna lub praktyki religijne (Booth i Martin, 1998;Gorsuch, 1995), a pomijają głĊbsze, bardziej szczegółowe aspekty religijnoĞci. Aby wyjĞü naprzeciw tym niedostatkom, przeprowadzono badania, których przedmiotem jest analiza złoĪonego konstruktu religijnego wsparcia i zmagaĔ religijnych oraz jego powią-zaĔ z subiektywnie ocenianą jakoĞcią Īycia osób uzaleĪnionych od alkoholu w zaleĪnoĞci od czasu ich abstynencji. ...
... Predyktory jakoĞci Īycia u osób uzaleĪnionych od alkoholu W badaniach nad uwarunkowaniami jakoĞci Īycia osób uzaleĪnionych od alkoholu podkreĞlano buforującą rolĊ indywidualnej religijnoĞci i duchowoĞci (Gorsuch, 1995;Koenig, 1998aKoenig, , 1998b, czasu utrzymywania abstynencji od alkoholu (Pullen, Modrcin-Talbott, West i Muenchen, 1999) oraz przynaleĪnoĞci do grup wsparcia (Stach, 1991;Wnuk, 2006aWnuk, , 2006b. ...
... Rezultaty badaĔ konsekwentnie potwierdzają wspierającą funkcjĊ religii, ujawniając ujemny związek religijnoĞci z uĪywaniem alkoholu i dodatni z długoĞcią okresu abstynencji (Brown i in., 2007;Carter, 1998;Johnson, Sheets i Kristeller, 2008;Koenig i in., 2001;Polcin i Zemore, 2004). ZaleĪnoĞci te pojawiały siĊ niezaleĪnie od rasy i kontekstu kulturowego badanych (Gorsuch, 1995;Koenig, 1998aKoenig, , 1998b. Rezultaty te znalazły zastosowanie w obszarze terapeutycznym. ...
Przedmiotem prezentowanego artykułu jest analiza zależności między wsparciem, zmaganiem religijnym i jakością życia mężczyzn uzależnionych od alkoholu po uwzględnieniu moderacji przez czas abstynencji. Przebadano 100 mężczyzn, należących do grupy wsparcia Anonimowych Alkoholików (AA). Zastosowano Skalę Pocieszenia i Napięcia Religijnego Yali, Exline, Wood i Worthington oraz Kwestionariusz Jakości Życia Schalocka i Keitha. Analiza korelacji wykazała, że Pocieszenie religijne korelowało dodatnio, a Lęk-wina i Negatywne emocje względem Boga ‒ ujemnie z jakością życia AA. Odnotowano również moderujący efekt długości abstynencji na zależność między religijnością i jakością życia AA: osoby z długim okresem abstynencji i wysoką umiejętnością czerpania wsparcia z religii miały najwyższe wskaźniki jakości życia.
... dania empiryczne potwierdziły istnienie ujemnych powiązaĔ miĊdzy miarami religijnoĞci i naduĪywaniem alkoholu (Johnson, Sheets i Kristeller, 2008;Koenig, McCullough i Larson, 2001). JednakĪe badania te są poddawane krytyce, poniewaĪ uwzglĊdniają jedynie globalne miary religijnoĞci, takie jak afiliacja religijna lub praktyki religijne (Booth i Martin, 1998;Gorsuch, 1995), a pomijają głĊbsze, bardziej szczegółowe aspekty religijnoĞci. Aby wyjĞü naprzeciw tym niedostatkom, przeprowadzono badania, których przedmiotem jest analiza złoĪonego konstruktu religijnego wsparcia i zmagaĔ religijnych oraz jego powią-zaĔ z subiektywnie ocenianą jakoĞcią Īycia osób uzaleĪnionych od alkoholu w zaleĪnoĞci od czasu ich abstynencji. ...
... Predyktory jakoĞci Īycia u osób uzaleĪnionych od alkoholu W badaniach nad uwarunkowaniami jakoĞci Īycia osób uzaleĪnionych od alkoholu podkreĞlano buforującą rolĊ indywidualnej religijnoĞci i duchowoĞci (Gorsuch, 1995;Koenig, 1998aKoenig, , 1998b, czasu utrzymywania abstynencji od alkoholu (Pullen, Modrcin-Talbott, West i Muenchen, 1999) oraz przynaleĪnoĞci do grup wsparcia (Stach, 1991;Wnuk, 2006aWnuk, , 2006b. ...
... Rezultaty badaĔ konsekwentnie potwierdzają wspierającą funkcjĊ religii, ujawniając ujemny związek religijnoĞci z uĪywaniem alkoholu i dodatni z długoĞcią okresu abstynencji (Brown i in., 2007;Carter, 1998;Johnson, Sheets i Kristeller, 2008;Koenig i in., 2001;Polcin i Zemore, 2004). ZaleĪnoĞci te pojawiały siĊ niezaleĪnie od rasy i kontekstu kulturowego badanych (Gorsuch, 1995;Koenig, 1998aKoenig, , 1998b. Rezultaty te znalazły zastosowanie w obszarze terapeutycznym. ...
The aim of the study was to analyze the connection between religious comfort and struggle and quality of life in Anonymous Alcoholics. The interaction effect of the length of abstinence and religious variables on the quality of life was tested as well. The participants were 100 members of an Alcoholics Anonymous group. We used the Religious Comfort and Strain Scale by Yali, Exline, Wood, and Worthington and the Quality of Life Questionnaire for Adults by Schalock and Keith. The correlation analysis showed that Religious Comfort correlated positively while fear–guilt and negative emotions towards God correlated negatively with quality of life in the AA group. Duration of abstinence played a moderating role: participants in the long abstinence period group with high religious comfort showed the highest level of quality of life.
... existence of negative associations between religiosity measures and alcohol abuse (Johnson, Sheets, & Kristeller, 2008;Koenig, McCullough, & Larson, 2001). However, these studies are subject to criticism because they consider only global measures of religiosity, such as religious affiliation or religious practices (Booth & Martin, 1998;Gorsuch, 1995) and ignore deeper, more specific aspects of religiosity. In order to eliminate these deficiencies, we conducted research with the aim of analyzing the complex religious constructs -religious comfort and religious struggle -and their relations with subjectively assessed quality of life in individuals addicted to alcohol, depending on duration of abstinence. ...
... The authors of studies in to the conditions of quality of life in alcohol addicts stressed the buffering role of individual religiosity and spirituality (Gorsuch, 1995;Koenig, 1998aKoenig, , 1998b, duration of abstinence from alcohol (Pullen, Modrcin-Talbott, West, & Muenchen, 1999), and membership in support groups (Stach, 1991;Wnuk, 2006aWnuk, , 2006b. ...
... Study results invariably confirm the supportive role of religion and show the negative relation of religiosity to alcohol abuse and the positive correlation with duration of abstinence (Brown et al., 2007;Carter, 1998;Johnson, Sheets, & Kristeller, 2008;Koenig et al., 2001;Polcin & Zemore, 2004). These relations occurred regardless of race and cultural context (Gorsuch, 1995;Koenig, 1998aKoenig, , 1998b. These results have been applied in the therapeutic field. ...
The aim of the study was to analyze the connection between religious comfort and struggle and quality of life in Anonymous Alcoholics. The interaction effect of the length of abstinence and religious variables on the quality of life was tested as well. The participants were 100 members of an Alcoholics Anonymous group. We used the Religious Comfort and Strain Scale by Yali, Exline, Wood, and Worthington and the Quality of Life Questionnaire for Adults by Schalock and Keith. The correlation analysis showed that Religious Comfort correlated positively while fear–guilt and negative emotions towards God correlated negatively with quality of life in the AA group. Duration of abstinence played a moderating role: participants in the long abstinence period group with high religious comfort showed the highest level of quality of life.
... In addition, it appears that religiousness and meaning can be protective factors for mental health problems (Harrison et al., 2001;Koenig, 2012;Matthews et al., 1998;Pieper & Van Uden, 2005;Ronneberg et al., 2016;Rosmarin et al., 2010;Witter et al., 1985), among which substance use and relapse, and can play a role in its recovery (Csabonyi and Phillips, 2017;Kaskutas et al., 2003;Kendler et al., 1997;Richard et al., 2000;Sliedrecht et al., 2019;Zemore, 2007). Religiousness is associated with a lower rate of addiction and substance dependence (Kendler et al., 1997) and better treatment outcomes (Gorsuch, 1995;Grim and Grim, 2019;Kaskutas et al., 2003;Miller, 2013). In the Netherlands, religion and meaning are not commonly included in the treatment of addiction. ...
... Positive religiousness can rightly be called a positive and supportive factor for treatment outcome. This result is in line with previous research, describing that positive religiousness has a positive effect on recovery from substance abuse (Gorsuch, 1995;Grim and Grim, 2019;Kaskutas et al., 2003;Miller, 2013). People who experience more positive religiousness may be more motivated for treatment, because they experience more support and strength from God and the religious community (DiClemente, 2013). ...
Background
Religiousness and meaning in life are protective factors against addiction. Understanding this relationship may help to improve treatment. The aim of the current study was to assess the associations of positive and negative religiousness and search for meaning with treatment outcome, for patients with substance disorder (SUD).
Method
The sample consisted of 115 participants attending a Christian drug addiction treatment center in the Netherlands. The study had a longitudinal design in which associations of positive/negative religiousness and search for meaning at baseline (T0) with treatment outcome after six months (T1) were assessed by means of regression analyses. Treatment outcome was measured by clinical dysfunction and the degree of addiction. Instruments used were the ROM (Routine Outcome Monitoring) Meaning and Religious Faith, the Outcome Questionnaire (OQ-45) and the Measurements in the Addictions for Triage and Evaluations (MATE-1).
Results
A high degree of positive religiousness at T0 was associated with less addiction at T1 (p <.01). A high degree of negative religiousness at T0 was related to more clinical dysfunction at T1 (p = <.05). A higher search for meaning at T0 predicted a higher level of addiction at T1 (p = <.05).
Conclusions
Positive religiousness is associated with less, whereas search for meaning is associated with more addiction after six months. Negative religiousness is not associated with addiction, but with clinical dysfunction. Health professionals are recommended to assess these factors at the start of treatment and to consider possibilities to integrate them into treatment.
... Past research has presented two findings germane to this issue. First, young people who are highly religious consistently report lower levels of drug use than young people who are less religious (Gorsuch, 1988(Gorsuch, , 1995Johnson, Tomkins, & Webb, 2002). Second, relative to White adolescents, African American adolescents have been found to be significantly more religious (Chatters, Taylor, & Lincoln, 1999). ...
... Although there has been an increase in the amount of research on the relationship between religion and substance use in recent years (see Johnson et al., 2002, for a review), much of the literature that recognizes religion as an important correlate of substance use focuses on the "lack" of religion as a risk factor for increased use (e.g., Bry, McKeon, & Pandina, 1982;Newcomb, Maddahian, Skager, & Bentler, 1987;Maddahian, Newcomb, & Bentler, 1988;Hawkins, Catalano, & Miller, 1992). Although researchers have used a variety of samples, research methods and measures of substance use and religiosity, the data generally suggest that young people who are more religiously engaged (e.g., attend religious services, say religion is important) are less likely to use drugs than are their less religiously engaged counterparts (see Gorsuch, 1995, andJohnson et al., 2002, for reviews). Accordingly, rather than focusing on the lack of religion as a risk factor, the present study conceptualizes the presence of religion as a protective factor. ...
https://deepblue.lib.umich.edu/bitstream/2027.42/137867/1/occ58.pdf
... Empirical studies reported that individuals from abstinent, anti-drug, and conservative religious denominations tended to show less involvement in drug abuse (Amoateng & Bahr, 1986;Miller et al., 2000). Reviewing literature, Gorsuch (1995) pointed out that pro-drug religious cults or restrictive religions might not have desirable effects as protective environments. ...
... The relationships between a risk factor of drug abuse and abuse severity should be distinct from the one between the risk factor and the prevalence (or likelihood) of drug abuse. Gorsuch (1995) classified substance abuse into three steps: initial use, continued use, and dependence. He argued that the goal of drug prevention should be differentiated according to the stages because drug users' perceptions and controllability over drug dependence vary by the stage. ...
Plenty of studies have demonstrated family dysfunction and lack of religiosity as determinants of drug abuse. However, this fact does not guarantee that the factors would continue to be determinants of worsening the condition of drug users. The present study, drawing on the adaptational theory of drug abuse, examined whether drug users" self-evaluative family dysfunction and religiosity predict both drug abuse and abuse severity. It also investigated possible determinants of abuse severity. Abuse severity, family dysfunction, and religiosity were assessed among 50 young drug users in the city of Bengaluru, India. Their brief demographic and drug-related information was collected. For the control group composed of 68 young people who were not in drug use, family dysfunction and religiosity were measured. The results indicated that family dysfunction and lack of religiosity were not correlated with abuse severity though they tended to predict drug abuse. The duration of drug use appeared as a salient predictor of abuse severity. Early-onset of drug use and frequent arrest experiences were significantly correlated with abuse severity, yet they did not predict high severity. However, the study found the possibility that the two factors indirectly influence severe conditions by leading to long-lasting drug abuse. The implications of the study were discussed in terms of drug policy and intervention.
... This also includes spiritual input, i.e. to enhance him to perform his religious duties according to his faith. 20,21 What is important is that harm reduction initiatives can put a user on a platform where other services that can enhance abstinence to be provided to him in the long run. 11 Religiosity seems to be one of the important factors that are present in recovering drug users that has maintained abstinence for a long time. ...
... From an increase in church attendance that was associated with reduction in cocaine use 26 , to regularly performance of one's religious obligations 18 , such a positive effect, though not widespread has help to improve the quality of life of recovering drug addicts. 20,21 There are studies that showed good outcomes to the religious programs conducted in Malaysia; 17,18 however there are also many studies that showed little change over a longer period of time. 26,27 These studies also pointed out those religious inputs must be conducted together with other evidence-based drug treatment modalities. ...
Drug addiction is a chronic relapsing disease which can be treated. Treatment, however is dependent on many variables; the drug of choice, severity of drug use, individual and personality characteristics such as religiosity; community and environmental factors, familial and social support, employment and many more. Many countries used the supply and demand reduction strategies, nonetheless some are successful, and some are not. The advent of HIV-Aids among IDUs forces treatment specialist to look at other alternatives. Harm reduction offer pragmatic approaches though sometimes controversial avenues to provide solutions to the HIV and substance users. Drug Substitution Therapies for people using opioids have proven to be more effective with other non-medical approaches such as contingency management, behavioral interventions and spiritual/religious enhancement. This paper reports the experience of Malaysia in its approach to SUD treatment and providing Islamic religious input to treatment and rehabilitation programs in government and non-government facilitiesInternational Journal of Human and Health Sciences Vol. 02 No. 04 October’18. Page : 209-216
... In addition to undermining the therapeutic alliance, carelessness in attending to this component of AA may have implications for a patient's successful involvement in AA. Research suggests that spirituality often plays a critical role in maintaining sobriety and other positive outcomes of AA involvement (Delaney, Forcehimes, Campbell, & Smith, 2009;Gorsuch, 1995;Piderman, Schneekloth, Pankratz, Maloney, & Altchuler, 2007;Tonigan, 2007;Zemore & Kaskutas, 2004). Some reasons for this include religion's promotion of the internalization of values that are inconsistent with substance abuse (Delaney et al., 2009) and promotion of a helping orientation (Zemore & Kaskutas, 2004); also, the development of social support networks, a sense of purpose and self-worth, and coping skills that can buffer against the likelihood of caving in to cravings (Gorsuch, 1995). ...
... Research suggests that spirituality often plays a critical role in maintaining sobriety and other positive outcomes of AA involvement (Delaney, Forcehimes, Campbell, & Smith, 2009;Gorsuch, 1995;Piderman, Schneekloth, Pankratz, Maloney, & Altchuler, 2007;Tonigan, 2007;Zemore & Kaskutas, 2004). Some reasons for this include religion's promotion of the internalization of values that are inconsistent with substance abuse (Delaney et al., 2009) and promotion of a helping orientation (Zemore & Kaskutas, 2004); also, the development of social support networks, a sense of purpose and self-worth, and coping skills that can buffer against the likelihood of caving in to cravings (Gorsuch, 1995). ...
This article aims to help psychoanalytically oriented clinicians address and manage the needs of patients in Alcoholics Anonymous and other 12-step programs, who represent an understudied population in our field. Drawing upon clinical experiences, it focuses on four challenges that arise for psychoanalytic clinicians, including conflicts between psychoanalytic considerations and the disease model, transference/countertransference dynamics that may emerge when a patient addresses a major problem of living in a separate context that is inaccessible to the analyst; considerations impacting the appropriate stance and level of neutrality clinicians might adopt in regards to AA participation; and factors that may prevent useful exploration of the spiritual components of AA. For each challenge, implications are discussed and considerations are offered for addressing these dynamics in treatment.
... In light of the tremendous negative impact of substance abuse on all Americans, and in light of research that indicates that most adult substance abusers initiated use during adolescence (SAMHSA, 2004;NIDA, 2003), researchers, policy makers, and practitioners have made significant efforts to identify those individual, interpersonal, and contextual protective factors that decrease the likelihood that young people will use drugs (Department of Health and Human Services [DHS], 2001;Hawkins, Catalano, & Miller, 1992) . Historically, religiosity has been an important protective factor to which research has given relatively little attention (Gorsuch, 1988(Gorsuch, , 1995. Recently, however, the relationship between religion and substance use has gained increased attention as a focus of public policy and of research. ...
... A recent review of over 150 studies, including local, regional, national, and international investigations of adolescents, college students, adults, narcotic addicts, psychiatric patients, alcoholics, health professionals, and church members, found that people who were more highly religious were less likely to use substances and less likely to have experienced substance-related consequences (Johnson, Tomkins, & Webb, 2002). Other research also suggests that religion and spirituality are related to improved treatment outcomes and continued sobriety among former substance abusers (Gorsuch, 1995; National Center on Addiction and Substance Abuse [NCASA], 2001). ...
The purpose of the present study was to determine the extent to which religiosity “protects” young people of color from substance use, as past research suggests that it protects white youth. Consistent with the findings of previous research, based on predominantly white samples, we found statistically and substantively significant inverse relationships between measures of religiosity and substance use for African American, Mexican American, Puerto Rican, Other Latin American, Asian American, and Native American young people.
... Religion encourages every human being to head towards goodness and stay away from heinous and evil deeds that lead to social symptoms like drug addiction. Moreover, religious and spiritual activities (worship) provide a sense of overall support and protection for recovering drug addicts not to return to drug use (Gorsuch, 1995;Pardini et al., 2000). Data indicate that involvement in religious practice has a significant relationship with a person being longer abstinent (Al-Omari et al., 2015;Heinz et al., 2010). ...
... Many providers share the belief that the impact of spirituality and the quest for meaning in life on patients' spirituality and subjective well-being (SWB) is strong, and this relationship appears the same regardless of the individual's religious status. The researchers reported that the spiritual dimension that was strongly connected with SWB, both in its cognitive and affective aspects, was that of purpose and meaning in life [39]. This sentiment is shared by frequent church members who rated religion as high importance and had diastolic blood pressures an average of 5 mm lower than infrequent church members who rated religion as low importance. ...
... The study showed that majority of sampled alcoholics reported "not believing in God or did not know if they believe in God" (Johnson et al. 2008). Following the same study, the authors established support for prior hypothesis (Fowler 1993;Gorsuch 1995) that alcoholics are more likely to be religiously alienated than the general population, and recovering alcoholics alienated from religious gatherings and institutions (Johnson et al. 2008). Statistical analysis in a similar study investigating the relationship between spirituality and drug addiction potential among Iranian medical students revealed that increasing spiritual attitude and spiritual ability is associated with decreasing addiction potential among students (Arani et al. 2019). ...
This article explores how Canadian philanthropic foundations with social justice mandates responded to the social and economic impacts of the COVID-19 pandemic by loosening restrictions for grantees; collaborating on new initiatives; elevating grassroots knowledge; and balancing short- and long-term priorities. This response, however, revealed a series of tensions in the dominant pre-COVID-19 philanthropic model—specifically, as a mechanism to address the social, econ- omic, and ecological crises that predate COVID-19. The early pandemic response of grantmaking foundations can there- fore serve as a model for what a more democratic, agile, collaborative, and justice-oriented philanthropic sector can look like.
RÉSUMÉ
Cet article examine la réponse de fondations philanthropiques canadiennes aux enjeux de justice sociale pendant la pandémie de COVID-19. Elles l’ont fait en assouplissant les exigences exigées aux donataires; en collaborant autour de nouvelles initiatives; en priorisant l’expertise des communautés; et en équilibrant les priorités à long et à court terme. Cette réponse révèle les tensions inhérentes au modèle classique de l’action philanthropique, particulièrement dans les façons de répondre aux crises sociales, économiques et écologiques. La réponse actuelle fournit des bases solides pour repenser le modèle d’action du secteur philanthropique subventionnaire afin qu’il soit plus démocratique, plus collaboratif et plus axé sur la justice.
... Bununla birlikte alkol ve uyuşturucu madde kullanan bağımlılarda dindarlığın en azından alkol veya madde kullanım oranını düşürdüğünü gösteren çalışmalar da mevcuttur. Özellikle de dini hizmetlere daha sık katılan ve özel duayla meşgul olanlarda alkol veya madde kullanım düzeyi düşmektedir (Brome ve diğ., 2000;Koenig, George, Meador, Blazer ve Ford, 1994;Gorsuch, 1995;Pardini ve diğ., 2000;Karslı, 2019). Din veya maneviyatın, bağımlılığın tedavisinde etkili olduğu kadar bağımlılıklara başlamayı engellemede de koruyucu/önleyici bir işlevinin olduğu belirtilmektedir (Gürsu, 2020). ...
... Les é tudes ont dé montré que la religiosité et la spiritualité se dé veloppent tout au long de la vie, sont lié es à des facteurs cognitifs, affectifs et psychosociaux et elles ont un fort lien avec la qualité de vie et la santé mentale [15]. Par la priè re, la religion amé liore la capacité d'adaptation aux é vé nements né gatifs de la vie, à la maladie et à l'handicap [16] ; elle est né gativement lié e à la consommation de drogue et à l'abus d'alcool [17] et améliore la qualité de vie [18]. Une revue systé matique de la litté rature sur la relation entre la religion et le risque suicidaire a montré que l'affiliation religieuse est un facteur de protection envers les tentatives de suicide mais pas né cessairement envers les idé es suicidaires [19]. ...
RESUME
Objectif: La dépression est l'une des pathologies les plus fréquemment rencontrées en pratique clinique. Les psychothérapies basées sur les preuves qui intègrent ouvertement les croyances et les pratiques religieuses du patient prédisent une résolution plus rapide des symptômes dépressifs et peuvent être aussi efficaces que les traitements antidépresseurs. Il y a un besoin de réaliser des études scientifiques de haute qualité afin d'évaluer l'efficacité des thérapies modifiées qui répondent aux besoins des patients musulmans déprimés vu la faiblesse méthodologique des études actuelles. Une psychothérapie basée sur les principes islamiques et compatible avec la Charia est une nécessité dans des pays musulmans sunnites comme la Malaisie.
Méthodes: Pour combler l'écart dans la recherche, nous avons adapté une thérapie cognitivo comportementale religieuse intégrative (TCCRI) qui assimile la foi et les pratiques religieuses des patients musulmans selon les prescriptions du Coran et de la Sunna. Nous avons dénommé cette technique thérapie cognitivo comportementale islamique intégrative (TCCII).
Résultats: L'article décrit les différentes étapes de l'étude en vue de l'identification des pratiques, les approches et la sélection des versets du Coran et des citations du Hadith conformément à la tradition Sunnite. Les auteurs discutent des questions éthiques et présentent une brève description des 10 séances.
Conclusion: La thérapie cognitivo comportementale islamique intégrative est une approche thérapeutique manualisée qui aide les patients musulmans déprimés à développer des pensées et des comportements capables d'atténuer les effets des symptômes dépressifs en se basant sur leur croyance, leurs pratiques et leurs ressources religieuses. D'autres études sont nécessaires pour confirmer l'efficacité de cette technique et améliorer le contenu et les applications de ce manuel.
... Spirituality and religion are well-documented and essential components of prevention, treatment, and recovery of substance use disorders (Beraldo et al., 2019;Grim & Grim, 2019;Walton-Moss et al., 2013). Religious beliefs, affiliation, and valuing spirituality are associated with lower propensity to engage in substance use across a range of studies and populations (e.g., Brown et al., 2013;Gorsuch, 1995;Leigh et al., 2005;Marsiglia et al., 2005). Among those in recovery, Pardini et al. (2000) found that faith (i.e., behaviors and beliefs associated with religion or spirituality) was associated with positive outcomes-including enhanced coping, resilience, sense of optimism, and social support as well as decreased anxiety. ...
Spirituality and religion are well-documented components of prevention, treatment and recovery of substance use disorders. Faith communities are in a distinct position to support recovery and resilience regarding substance use disorders—not only in times of crisis, but every day. We conducted an exploratory study of congregational (i.e., organizational) “levers” that can drive change readiness in implementing recovery and resilience programming for substance use disorders within faith communities. Findings point to enhanced effectiveness post-intervention and the importance of developing awareness of resources to help with someone who has an alcohol or other drug problem.
... The study showed that majority of sampled alcoholics reported "not believing in God or did not know if they believe in God" (Johnson et al. 2008). Following the same study, the authors established support for prior hypothesis (Fowler 1993;Gorsuch 1995) that alcoholics are more likely to be religiously alienated than the general population, and recovering alcoholics alienated from religious gatherings and institutions (Johnson et al. 2008). Statistical analysis in a similar study investigating the relationship between spirituality and drug addiction potential among Iranian medical students revealed that increasing spiritual attitude and spiritual ability is associated with decreasing addiction potential among students (Arani et al. 2019). ...
The association between religion and health has been the subject of growing interest in academia. However, limited reviews of such studies in Canada exist. The paper systematically reviews and synthesizes existing literature on the relationship between spirituality and health in Canada. Available general databases such as: Medline; Web of Science, PubMed, Sociological abstract, Social Service Abstracts, Google scholar, Humanities International Index, JSTOR, CPI.Q Canadian Periodicals, and American Theological Library Association were searched for the period between 2000 and April 2019 inclusive. Collected data were then systematically analysed for common themes about spirituality and health in Canada. In total, 151 articles were found, but only 128 had relevance with the study objectives. Overall, the analysis showed that religion and spirituality do influence health behaviours, and well-being. However, more gender-based studies need to be conducted to tease out the differences in religion/spirituality and health across different genders, and ethnic groups in Canada.
... A number of studies examining this dimension of religiosity have found an inverse relationship between the perceived importance of religion and delinquency. These studies have suggested that individuals believing in the importance of religion in their life are less likely to be involved in delinquent activities (Gorsuch, 1995;Harris, 2003;Johnson et al., 2002). Investigating the possible relation between religiosity and moral belief about delinquency, Desmond and Kraus (2014) found that as the importance of religion increases, individuals are more likely to believe hitting others and property offenses are morally wrong (Desmond & Kraus, 2014). ...
Conceptualizing religiosity as a multidimensional construct, this study aimed to investigate the influence of religiosity on youth delinquency. Three dimensions of religiosity-belief about religion, religious practice, and religious social environment-were examined as predictors of delinquency. The survey data collected in 2010 by the Governance of Istanbul, Istanbul Department of Education, and Istanbul Police Department were used. Participants were high school students (n ¼ 31,272) between 14 and 18 years. Structural equation modeling was used for statistical analysis and hypothesis testing. The study found a relationship between the dimensions of religiosity and delinquency. While dimensions of beliefs about the religion and religious social environment correlate negatively with delinquency, the dimension of religious practices correlates positively with it. Belief about one's religion was found to be the strongest of the three dimensions. The findings suggested that religion has the potential to reduce the risk of delinquency among youth. Implications for future research and policy makers were also discussed. The relationship between religiosity and delinquency has received a great deal of attention from researchers in sociology and public policy. Social scientists have debated this relationship for more than 50 years. The beginning of this debate can be traced to Hirschi and Starks's classic article titled "Hellfire and Delinquency" published in 1969. Hirschi and Stark (1969) failed to find a significant relationship between religiosity level and delinquency among youth. Similarly, researchers have for centuries investigated the causative factors of delinquency as these factors relate to both individuals and communities. Among these factors, religiosity is considered to be protective against delinquent behavior. Higher levels of religious involvement have been associated with lower rates of delinquency. The purpose of the present study is to examine
... Among many variables related to addiction, religiosity has been studied as an potential resilience factor and therapeutic resource [25,26]. Recently, religiosity and morality-related variables have been explored as factors contributing to self-perception of addiction [27]. ...
Background and Aims
Moral incongruence involves disapproval of a behaviour in which people engage despite their moral beliefs. Although considerable research has been conducted on how moral incongruence relates to pornography use, potential roles for moral incongruence in other putative behavioural addictions have not been investigated. The aim of this study was to investigate the role of moral incongruence in self‐perceived addiction to: (1) pornography, (2) internet addiction, (3) social networking, and (4) online gaming.
Design
A cross‐sectional, preregistered, online survey using multivariable regression.
Setting
Online study conducted in Poland.
Participants
1036 Polish adults aged between 18 and 69 years.
Measurements
Measures included self‐perceived behavioural addiction to pornography, internet use, social networking and online gaming) and their hypothesized determinants (moral incongruence, frequency of use, time of use, religiosity, age, gender).
Findings
Higher moral incongruence (β=0.20, p<.001) and higher religiosity (β=0.08, p<.05) were independently associated with higher self‐perceived addiction to pornography. Additionally, frequency of pornography use was the strongest of the analyzed predictors (β=0.43, p<.001). A similar, positive relationship between high moral incongruence and self‐perceived addiction was also present for internet (β=0.16, p<.001), social networking (β=0.18, p<.001) and gaming addictions (β=0.16, p<.001). Religiosity was uniquely, although weakly, connected to pornography addiction, but not to other types of addictive behaviours.
Conclusions
Moral incongruence may be positively associated with self‐perception of behavioural addictions including not only pornography viewing, but also internet use, social networking and online gaming.
... Für psychische Störungsbilder zeigt sich, dass Religiosität mit geringerem Missbrauch psychotroper Substanzen (z. B. Gorsuch, 1995;Wills, Yaeger & Sandy, 2003), geringerer De pressivität und Suizidalität (Koenig, George & Peterson, 1998b;Smith, McCullough & Poll, 2003;Stack, 1992), und, bei hoher und verinnerlichter Religiosität, mit weniger Angstsym ptomen und -Störungen (Baker & Gorsuch, 1982;Bergin, Masters & Richards, 1987;Koenig, Ford, George, Blazer & Meador, 1993) einhergeht, während äußerliche Religiosität teils mit vermehrten Ängsten korreliert. Zwangspatientinnen berichten etwas häufiger als andere Pati entinnen religiöse Konflikte (Higgins, Pollard & Merkel, 1992;Steketee, Quay & White, 1991), und bei hochreligiösen Zwangspatientinnen äußern sich die Symptome der Störung tendenziell häufiger auch in religiösen Vorstellungen und Handlungen (Greenberg & Witzum, 1994), so dass religiös gefärbtes Zwangserleben bei dieser Gruppe eine charakteristische Ausdrucksform der Zwangssymptomatik darstellen könnte (Grom, 2004). ...
... "매우 불만족"일 경우 1을 부여하고, "대체로 불만족"에 2를, "그저 그렇다"에 3을, "대체로 만족"에 4를, "매우 만족"에 5를 부여하는 (Gorsuch, 1995;Guy, 1982, Headey et al., 2010Hill and Hood, 2009) (Pigou, 1943 14) ...
... Although the religiosity indicator list is extensive, there is need to assess how each of the indicators influences drugs use among university students (Gorsuch, 1995). This paper assessed indicators of religiosity and how they influenced drug use among university students. ...
Alcoholism and drug abuse among college students are becoming an increasing problem in the world today according to many studies. Many of these young people eventually get addicted to drugs and alcohol which adversely affect their academic performance as well as posing a threat to their own health and safety, while creating a great economic burden on their families and society at large. An individual's participation in religious activities has been associated with decreased risky behaviors among adolescents and young adults. Studies have largely focused on the role of the individual's religiosity in delaying risky behaviors such as drug use and sexual indulgence. However, there seems to be scanty literature of analysis on specific indicators of religiosity against drug use. The objective of this study was to determine the influence of personal religiosity indicators on drug use among college students. Multistage stratified random sampling technique was used in the selection of participants. In total, 905 participants responded to a self-administered questionnaire. Composite variables for individual and parental religiosity were developed and analyzed through descriptive statistics and bivariate analysis. A higher level of personal religiosity was associated with lower drug prevalence. Higher personal religiosity (religious affiliation, active participation in church activities, and whether the correspondent spent free time worshiping) showed lower substance use. Indicators of parent religiosity had no direct significant influence on substance us. In conclusion, indicators of personal religiosity were associated with low drug use. Therefore, institutions can implement multiple forums and strategies that would ensure increased engagement in religious activities that go beyond chapel attendance and "born again" status. Similarly, the role of institutional religiosity cannot be undermined and implementing similar strategies would increase the level of religiosity among adolescents and subsequently reduce drug use.
... Fakat özellikle sağlık alanında ortaya konan çalışmalarda inanç ve maneviyat ile sağlık arasındaki ilişkiyi değerlendiren yayınlara da rastlamak mümkündür(Miller ve Thoresen, 2003; Musgrave, Allen C. ve Allen G., 2002;Shea, 2000;Daaleman, 2004). Farklı yayınlar da maneviyat ve inanç faktörünün, bireyin uyuşturucu ve uyarıcı maddeye olan eğiliminin azalmasında belirleyici bir rolünün olduğunu destekler niteliktedir(Gerald, Kimberly ve MaryLouise 2007, s. 184; Kendler, Liu, Gardner, McCullough, Larson ve Prescott, 2003; Wills, Yager ve Sandy, 2003; Koenig, 2001;Miller, 1998; Richard, Bell ve Carlson, 2000;Gorsuch, 1995; Gartner, Larson ve Allen, 1991). Bu konudaki bir örnekte, HIV virüsünü bulunduran madde bağımlısı 43 kişi için uygulanan altı aylık tedavi sürecinde hastalara manevi ve dini konuları da içeren psikolojik destek hizmeti sunulmuştur. ...
... Fakat özellikle sağlık alanında ortaya konan çalışmalarda inanç ve maneviyat ile sağlık arasındaki ilişkiyi değerlendiren yayınlara da rastlamak mümkündür(Miller ve Thoresen, 2003; Musgrave, Allen C. ve Allen G., 2002;Shea, 2000;Daaleman, 2004). Farklı yayınlar da maneviyat ve inanç faktörünün, bireyin uyuşturucu ve uyarıcı maddeye olan eğiliminin azalmasında belirleyici bir rolünün olduğunu destekler niteliktedir(Gerald, Kimberly ve MaryLouise 2007, s. 184; Kendler, Liu, Gardner, McCullough, Larson ve Prescott, 2003; Wills, Yager ve Sandy, 2003; Koenig, 2001;Miller, 1998; Richard, Bell ve Carlson, 2000;Gorsuch, 1995; Gartner, Larson ve Allen, 1991). Bu konudaki bir örnekte, HIV virüsünü bulunduran madde bağımlısı 43 kişi için uygulanan altı aylık tedavi sürecinde hastalara manevi ve dini konuları da içeren psikolojik destek hizmeti sunulmuştur. ...
Bağımlılık kavramı hemen hemen bütün coğrafyalardaki bilim insanlarının az veya çok ilgisini çekmektedir. Bilimsel üretimin ve merakın bir basamağı olan lisansüstü tezler geleceğin bilim üreticilerinin araştırma ve geliştirmeyi deneyimleyerek öğrendiği bir aşama olarak düşünüldüğünde tezlerin içerik ve amacının gözden geçirilmesi bugüne değinki durumu belirlemek ve geleceği ilişkin çıkarımlarda bulunmak açısından yararlı olacaktır. Bu çalışma kapsamında madde (sigara, alkol, uyuşturucu/uyarıcı madde) kullanımı ve bağımlılığını ele alan ulusal lisansüstü tezlerin özetleri incelenmiştir. Temmuz 2018’e kadar yayınlanmış olan tezler incelendiğinde madde kullanımı ve bağımlılığını ele alan toplam 145 teze ulaşılmıştır. Tezlerin önemli çoğunluğu büyükşehirlerin merkezindeki lise ve üniversite öğrencilerinde madde kullanımı oranını veya tedavi merkezinden hizmet alan bağımlılığı olan ergenlerin psikososyal özelliklerini belirlemeyi amaçlamıştır. Araştırmaların en sık aktardığı bulgu ailesinde veya arkadaş çevresinde madde kullanan birey olan öğrencilerde madde kullanım oranının daha yüksek olmasıdır. Ayrıca ebeveynle ilişkilerin madde kullanımı ve bağımlılığında önemli bir etken olduğu da sıkça vurgulanan bir diğer bulgudur. Son yıllarda lisansüstü öğrencilerin bağımlılık konusuna gösterdiği ilginin artması bu alandaki bilgi birikimin artacağına ilişkin bir gösterge olarak düşünülebilir. Bu olumlu eğilimin daha yararlı ve verimli kullanılabilmesi için lisansüstü eğitim sürecinde danışmanların ve üniversitelerin yanı sıra kamu ve sivil toplum kuruluşlarının da araştırmacıları özendirici, destekleyici ve kolaylaştırıcı bir tutumda olmaları etkili olacaktır.
The concept of addiction attracts the interest of scientists in almost all geographies. When the postgraduate theses, which are a step of scientific production and curiosity, are considered as a stage in which future science producers learn by experiencing research and development, reviewing the content and purpose of theses will be useful to determine the present situation and make inferences about its future. In this study, the summaries of Turkish national graduate theses that address the use and dependence of substance (cigarette, alcohol, drug/stimulant) were examined. When the theses published until July 2018 were examined, a total of 145 theses were reached. The majority of theses are aimed at determining the rate of substance use in high school and college students in the center of metropolitan areas or the psychosocial characteristics of adolescents getting addiction service from the treatment center. One of the most common findings of the research is the increase in substance use of students who are using the substance in their family or friends. In addition, it is also frequently emphasized that relationships with parents are an important factor in substance use and addiction. In recent years, the increase in the interest of graduate students in the subject of addiction can be considered as an indicator that the quality of knowledge in this field will increase. In order to make this positive trend more useful and efficient, it will be effective for counselors and universities in the post-graduate education process, as well as public and non-governmental organizations to encourage, support and facilitate researchers.
... Fakat özellikle sağlık alanında ortaya konan çalışmalarda inanç ve maneviyat ile sağlık arasındaki ilişkiyi değerlendiren yayınlara da rastlamak mümkündür (Miller ve Thoresen, 2003; Musgrave, Allen C. ve Allen G., 2002; Shea, 2000;Daaleman, 2004). Farklı yayınlar da maneviyat ve inanç faktörünün, bireyin uyuşturucu ve uyarıcı maddeye olan eğiliminin azalmasında belirleyici bir rolünün olduğunu destekler niteliktedir (Gerald, Kimberly ve MaryLouise 2007, s. 184;Kendler, Liu, Gardner, McCullough, Larson ve Prescott, 2003;Wills, Yager ve Sandy, 2003;Koenig, 2001;Miller, 1998;Richard, Bell ve Carlson, 2000;Gorsuch, 1995;Gartner, Larson ve Allen, 1991). Bu konudaki bir örnekte, HIV virüsünü bulunduran madde bağımlısı 43 kişi için uygulanan altı aylık tedavi sürecinde hastalara manevi ve dini konuları da içeren psikolojik destek hizmeti sunulmuştur. ...
Substance abuse is considered as a social problem in modern life. As there can be individual causes of this problem, environmental and social factors also play a role in developing substance addiction. Individuals try to make sense of their environment, society and themselves in the socialisation process. At the end of this effort, they cannot find satisfactory answers sometimes. As result of perceived meaninglessness of life, problems faced and traumas experienced, people feel helpless in coping with challenges and show a desire to escape from their spiritual depression by turning to substance use. The short-term pleasure experienced as result of substance use shows tolerance, which increases the recurrence risk of substance use. At the end of this process, people end up shaping their life around the drug or stimulant substance they use, and become addicted to it. Thus, individuals use substances to escape from difficulties they face, and lose their social functioning with substance use. At this point, the significance of social work as a profession and discipline comes to the fore in the process of providing individuals with social functioning. Social service which focuses on “the person in environment” intervenes with individuals and events, by respecting the individual’s right to self-determination, to ensure the social functioning of the person. As drug addiction is not a problem caused solely by medical reasons, medical interventions alone may be lacking in finding a solution. In this context, individuals can abstain from substance addiction with therapy and rehabilitation practices, in addition to medical intervention, to be applied on individual and social scale. Religious beliefs can give considerable support in this rehabilitation work. Thus, religious beliefs can be decisive in understanding the relationship with their environment and society, coping with difficulties, and finding the meaning of life and self-existence on the part of the individual. In this regard, offering counselling and guidance services for the individual’s world of meaning in addition to medical and psychosocial interventions makes it easier for them to abstain from substance use. Hence, this study attempts to analyse counselling and guidance services as well as suggestions and psycho-social interventions offered to substance addicts by diverse organisations adopting Christianity, Judaism or Islam. Following this analysis, the approaches of different faithbased organizations to substance addicts are compared and evaluated. The study was conducted using semi-structured interview method. In addition, the researchers spent a considerable amount of time with the interviewees as required for the participatory observation technique.
... There are a number of proposed mechanisms for the impact of spiritual/religious practices on substance use, including increased personal fulfillment and sense of purpose (Gorsuch 1995), neuropsychological and neurocognitive mediators such as activation of the mesolimbic dopamine reward system (Schjødt et al. 2008), and psychosocial mediators (Johnson et al. 2008). From within the framework of the motivational interviewing (MI) model, awareness of a discrepancy between current and desired levels of spirituality and connection to self or to a higher power may serve as motivation for change in substance use (Saunders et al. 2007). ...
Previous studies show that elements of spirituality, including prayer and religious services, may contribute to reductions in harmful alcohol use. The objective of this study was to assess the acceptability of prayer as a component of emergency department (ED) interventions for risky alcohol use. A 12-question multiple-choice questionnaire was developed, piloted, and refined by the study team. The questionnaire included questions about current beliefs and attitudes toward prayer and assessed interest in various means of delivering prayer or prayer support for reducing alcohol use. The questionnaire was administered to a consecutive sample of 111 patients recruited from the 12-month follow-up of a parent RCT study on reducing alcohol use among injured ED patients (ReDIAL). To qualify for the parent study, participants needed an ASSIST v3.0 alcohol score ≥ 11. 90 participants (81%) consented to answer questions about prayer. The participating sample was 38% female and 29% nonwhite; mean age was 36 years. Of these participants, 64% reported that they currently pray; of those, 88% reported praying daily or weekly; 79% agreed that prayer helps with coping in difficult times; 68% agreed that prayer could assist in achieving difficult goals; and 48% agreed that prayer helps reduce alcohol use. Interest in various means of utilizing prayer to reduce alcohol use was assessed in all participants (regardless of whether they currently prayed or not): 45% were interested in having others pray for them to reduce alcohol use; 40% were interested in receiving text reminders to pray; 42% were interested in receiving text messages with specific prayers to use; and 47% were interested in receiving text messages that someone was praying for them. 33.3% of the entire sample stated that they would attend services if provided information on spiritual or religious groups in the community. The incorporation of prayer in alcohol interventions was considered acceptable by a proportion of our sample of risky alcohol users, even those who do not currently use prayer as a resource in their lives. Given the promising data on ED patients’ perceptions of the significance and acceptability of spiritual practices in reducing alcohol use, prayer may emerge as a useful adjunctive tool in future ED interventions for alcohol use disorders.
... Results further suggest that a healthy spirituality is a resource and is highly correlated to emotional wellbeing. Consistent with this finding, researchers [38][39][40], viewed spirituality as an important construct for wellbeing, particularly in countering traumatic ordeals in life. Some studies have found that whenever spirituality was factored in, it was always found significantly related to healthy outcomes, and inversely related to disorders [26,41,42]. ...
Background: Research indicates that a number of people report psychological growth after experiencing trauma. This may be so because suffering stimulates the need and search for meaning [1]. In this study, we
sought to clarify the predictors of well-being among a sample of tertiary students in view of past trauma. Past traumas included loss of a loved one, chronic or acute illness, injury, divorce, violent crime, and job
loss, amongst others. Only a quarter of respondents experienced their trauma/s 5 years or more prior the study, thus indicating relatively recent trauma experiences. Results: Post-traumatic growth correlated with personality, faith maturity, wellbeing and positive affect. In examining the patterns of correlations noted above, a hierarchical multiple regression analysis was employed. Posttraumatic growth was found to have unique variance even after partialling out key variables such as perceived stress, personality and faith maturity. Although situational factors and personality did play important roles, this study clearly points at the relevance of faith maturity and posttraumatic growth for the promotion of holistic wellbeing of those affected by trauma.
Conclusion: Religious beliefs may counter hopelessness and form an important buffer in this equation. The psycho-social implications of these results were discussed.
... Fakat özellikle sağlık alanında ortaya konan çalışmalarda inanç ve maneviyat ile sağlık arasındaki ilişkiyi değerlendiren yayınlara da rastlamak mümkündür(Miller ve Thoresen, 2003; Musgrave, Allen C. ve Allen G., 2002;Shea, 2000;Daaleman, 2004). Farklı yayınlar da maneviyat ve inanç faktörünün, bireyin uyuşturucu ve uyarıcı maddeye olan eğiliminin azalmasında belirleyici bir rolünün olduğunu destekler niteliktedir(Gerald, Kimberly ve MaryLouise 2007, s. 184; Kendler, Liu, Gardner, McCullough, Larson ve Prescott, 2003; Wills, Yager ve Sandy, 2003; Koenig, 2001;Miller, 1998; Richard, Bell ve Carlson, 2000;Gorsuch, 1995; Gartner, Larson ve Allen, 1991). Bu konudaki bir örnekte, HIV virüsünü bulunduran madde bağımlısı 43 kişi için uygulanan altı aylık tedavi sürecinde hastalara manevi ve dini konuları da içeren psikolojik destek hizmeti sunulmuştur. ...
Secondary school is important not only because of the adolescence problems, but also because of its function as a preparation phase for transition to a higher level of education. Information Technologies have become a part of daily life and adolescents tend to use them as a coping strategy for the problems they experience as adults. Moreover, the family and the educational environment may also reinforce misuse inadvertently. In line with these dynamics, this study was conducted to analyze whether there is a relationship between psychological resilience level which explains the factors that ensure success under difficult conditions, school burnout and internet addiction in the literature. The main purpose of the study is to examine whether the psychological Resilience level of school students school students makes a difference in terms of school burnout and internet
addiction. The study was conducted by using the relational screening model, and it was performed with the permission received from İstanbul Governorship Provincial National Education Directorate dated 21.04.2016 and No. 59090411-20-E.4586566. The Personal Information Form, Psychological Resilience, School Burnout, and Internet Addiction for adolescents Scales were used for data collection. The findings were obtained through the analysis of data from 307 students, the t-testin the SPSS 22.0 software, and variance and correlation techniques. According to the findings,
there was a positive correlation between internet addiction and school burnout (r=0.354), a weak correlation between internet addiction and psychological resilience (r=-0.135), and a moderate negative correlation between school burnout and psychological resilience (r=-0.434).
... Researchers such as Gorsuch (1994b), Galea (2007Galea ( , 2009Galea ( , 2010, Mahoney & Graci (1999), and Westgate (1996), viewed spirituality as an important construct for well-being, especially against negative life events. Miller and Thoreson (1999) found that whenever spirituality was involved, it was always found significantly related to healthy outcomes, and inversely related to disorders. ...
Background: Increasingly, research is indicating that individuals do report psychological growth after experiencing trauma, and not only its adverse effects. Method: In this cross-sectional correlational study among university students, we investigated their perceived stress, past traumas, subjective well-being, spirituality, positive and negative affect, and personality, together with demographic correlates. Results: Post-traumatic growth correlated with personality, spirituality, well-being and positive affect. Results from the hierarchical multiple regression analysis suggested a direct link between PTG and subjective well-being, positive affect, spirituality and personality, but no such link with negative affect. Conclusion:Personality featured prominently in predicting almost half of the variance of post traumatic growth even after controlling for key variables. The psycho-social implications of these results were discussed.
... Keagamaan mendorong setiap manusia untuk menuju ke arah kebaikan dan menjauhkan diri dari perbuatan keji dan mungkar yang membawa kepada gejala sosial seperti penagihan dadah. Selain itu, aktiviti keagamaan dan kerohanian (ibadat) memberikan rasa sokongan dan perlindungan secara menyeluruh dalam kalangan bekas penagih dadah untuk tidak kembali menggunakan dadah (Gorsuch, 1995;Koenig, 2009;Pardini et al., 2000). Data menunjukkan bahawa penglibatan dalam amalan agama mempunyai hubungan yang signifikan dengan seseorang itu lebih lama bebas dari mengambil dadah (abstinen) (Al-Omari, Hamed, & Abu Tariah, 2015;Heinz et al., 2010). ...
Abstrak: Objektif kajian ini adalah untuk mengkaji keberkesanan pendekatan pengurusan kontingensi atau contingency management (CM) dalam meningkatkan keberkesanan program keagamaan pelatih di CCRC. Kajian ini dijalankan di sebuah pusat pemulihan Cure and Care Rehabilitation Centre (CCRC) di negeri Selangor, melibatkan kaedah pembahagian rawak subjek ke dalam kumpulan eksperimen dan kumpulan kawalan. Seramai 45 orang pelatih dipilih sebagai subjek berdasarkan kriteria pemilihan yang telah ditetapkan oleh pengkaji. Subjek dinilai melalui hafazan surah-surah lazim berserta kepatuhan kepada program dan aktiviti keagamaan lain di CCRC dalam tempoh 12 minggu. Sebanyak tujuh surah lazim dan tiga surah tambahan disasarkan untuk dihafal oleh subjek sepanjang tempoh kajian. Bagi kumpulan eksperimen, subjek akan diberikan ganjaran CM bagi setiap surah yang berjaya dihafal. Manakala bagi kumpulan kawalan tiada sebarang ganjaran diberikan. Ganjaran CM adalah dalam bentuk pelekat yang mempunyai nilai kewangan sebanyak RM5.00 yang boleh ditukarkan dengan item tertentu yang terdapat di CCRC. Penilaian secara ujian pra bagi mendapatkan data asas (baseline) dilakukan sebelum sesi kajian dijalankan dan ujian pasca dijalankan selepas minggu ke-12 kajian. Subjek dikumpulkan semula untuk dibuat penilaian susulan (follow-up) menggunakan alat ujian yang sama selepas tempoh sebulan kajian tamat. Alat ujian Religious Self Regulation Questionnaire (SRQ-R) yang telah diterjemah ke dalam bahasa Melayu dan diadaptasi ke versi agama Islam digunakan bagi melihat tahap keagamaan pelatih pada ujian pra, pasca dan susulan. Dapatan kajian menunjukkan bahawa, tiada perbezaan yang signifikan diantara kumpulan eksperimen dan kumpulan kawalan dalam tahap keagamaan subjek pada Volume: 3 Issue: 13 [September, 2018] pp.28-41]
... With respect to substance abuse, empirical research has found that non-abuse is linked to religiosity (Gorsuch 1995), so the question is, Why? To answer this, Gorsuch related various aspects of social control theory but also observed that the internalization of social (religious) norms, which guide behavior, can become independent and operate apart from the social situation and the socializing agency itself. ...
This essay is a response to Jindra’s review (2017) of Psychology and Spiritual Transformation in a Substance Abuse Program: The Lazarus Project (Williamson and Hood 2016). The book itself is based on the 5-year longitudinal investigation of a Pentecostal-based substance abuse program called the Lazarus Project. After a brief description of the study, the authors of this response address three issues raised by Jindra: (1) the study’s relation to the debate concerning the personal versus social dimensions of spiritual transformation/conversion; (2) the use and purpose of social control in faith-based programs such as the Lazarus Project; and (3) useful methodologies in conversion research. The authors conclude with remarks on the appropriateness of faith-based programs for those seeking help with substance addiction and on the importance of Spirit baptism as a Pentecostal experience that contributes to addiction recovery at the Lazarus Project.
... Pengetahuan agama boleh menghalang individu dari terjebak dengan gejala sosial yang tidak sihat, merosakkan akhlak dan minda, membentuk spiritual yang murni (Fauziah et al., 2012) serta melindungi individu daripada melakukan perkara yang menyalahi undang-undang (Steinman & Zimmerman, 2004). Kajian dari Gorsuch (1995) Menurut Muhamad Abul Quasem (1975), Imam al-Ghazali menekankan pergaulan sosial dengan golongan soleh sebagai kaedah dalam membentuk akhlak yang mulia. Jika individu bergaul dengan orang yang baik, maka dia akan memperolehi sesuatu kebaikan dan secara tidak disedari mempelajari sesuatu daripadanya (Zakaria, Ahmad Munawar & Noranizah, 2012). ...
Kata kunci: Teori Modal Sosial, keagamaan, nilai moral Abstrak: Inisiatif pembangunan negara, Transformasi Negara 2050 (TN50), telah dilancarkan dengan sasaran bahawa Malaysia akan menjadi antara 20 negara terbaik di dunia pada tahun 2050. Pelan ini merangkumi transformasi pendidikan negara, ekonomi, kesejahteraan, alam sekitar, teknologi, interaksi sosial rakyat dan tadbir urus dengan matlamat untuk membentuk sebuah negara yang berkaliber dengan pemikiran yang sangat baik. Namun begitu, aspek keagamaan dari segi nilai kemanusiaan, hormat sesama agama dan kesejahteraan rakyat perlu dititikberatkan di dalam mencapai inisiatif TN50 demi melahirkan generasi masyarakat yang berfikiran global dan profesional di samping memiliki pegangan agama kukuh serta unggul. Selaras dengan itu, kajian ini menggunakan Teori Modal Sosial dengan mengaitkan faktor keagamaan berdasarkan kerangka model King dan Furrow (2004) untuk mengkaji faktor-faktor yang mempengaruhi aspek tingkah laku belia terhadap pembangunan modal insan serta kaitannya dengan pengamalan aktiviti agama. Teori Modal Sosial merangkumi hubungan belia dengan ibu bapa, rakan-rakan serta masyarakat sekeliling manakala model kerangka King and Furrow (2004) merangkumi agama sebagai sebahagian daripada aspek sosial yang mempengaruhi tingkah laku moral individu. Objektif am bagi kajian ini adalah mengenalpasti samada aspek keagamaan mempunyai pengaruh terhadap aspek modal sosial yang menjurus kepada pembentukan nilai moral individu tersebut. Kajian ini dilaksanakan melalui pendekatan kuantitatif menggunakan soal selidik berstruktur yang diedar kepada pelajar UiTM Cawangan Kelantan Kampus Kota Bharu. Dapatan kajian ini boleh digunakan untuk mengenalpasti strategi pembentukan nilai moral ke arah mencapai objektif TN50 khususnya dalam pembangunan modal insan di kalangan belia. Pengenalan Inisiatif pembangunan negara, TN50 atau Transformasi Negara 2050, telah dilancarkan oleh Perdana Menteri Datuk Seri Najib Razak dengan sasaran yang Malaysia akan menjadi antara 20 negara terbaik di dunia pada tahun 2050. Pelan ini termasuk transformasi pendidikan negara, ekonomi, kesejahteraan, alam sekitar, teknologi, interaksi sosial rakyat dan tadbir urus dengan matlamat untuk membentuk sebuah negara yang berkaliber dengan pemikiran yang sangat baik (Malaysian Digest, 2017). Aspek keagamaan dari segi nilai kemanusiaan, hormat sesama agama dan kesejahteraan rakyat perlu dititikberatkan di dalam mencapai inisiatif TN50 demi melahirkan generasi masyarakat yang berfikiran global dan profesional di samping memiliki pegangan agama yang kukuh serta unggul. Selaras dengan inisiatif TN50, kajian perlu dijalankan untuk mengkaji faktor-faktor yang mempengaruhi modal sosial seseorang individu terhadap pembangunan modal insan serta kaitannya dengan pengamalan aktiviti agama. Menurut kajian, amalan aktiviti agama boleh mempengaruhi seseorang individu untuk melakukan kebaikan serta memberi kesan terhadap saksiah dan prestasi kecemerlangan hidup (Khairiah, 2014). Hubungan antara ibadah, iman dan akhlak adalah sangat erat dan tidak dapat dipisahkan. Ibadah memberi makna amal saleh yang merupakan implementasi dari iman kepada Allah SWT manakala akhlak pula merupakan hasil dari semua perkara tersebut (Baharom, Ali & Za'aba Helmi, 2008). Al-Quran ada menyebut bahawa orang yang beriman beriringan dengan orang beramal saleh seperti dalam Surah Al-Ashr 1-3: "Demi masa, sesungguhnya manusia dalam kerugian, kecuali orang-orang yang beriman dan beramal saleh dan nasihat menasihati supaya mentaati kebenaran dan nasihat menasihati supaya menetapi kesabaran". Kajian Literatur Teori Modal Sosial (Coleman, 1999) merangkumi tiga domain hubungan iaitu hubungan individu dengan ibu bapa, rakan-rakan serta masyarakat sekeliling. Namun begitu, King and Furrow (2004) telah mengaplikasikan aspek keagamaan di dalam teori modal sosial sambil menegaskan bahawa agama adalah sebahagian daripada aspek sosial yang mempengaruhi tingkah laku moral individu. Hasil kajian mereka mendapati individu yang terlibat secara aktif di dalam pengamalan aktiviti agama akan menzahirkan tahap sosial modal yang lebih tinggi (King & Furrow, 2004). Model yang digunakan merangkumi konstruk modal sosial yang menjurus kepada tiga aspek iaitu interaksi sosial, kepercayaan dan perkongsian matlamat. Interaksi sosial adalah pertukaran maklumat antara dua atau lebih individu di dalam sesebuah masyarakat (Boundless, 2016). Kepercayaan adalah salah satu daripada ciri-ciri organisasi sosial beserta dengan norma-norma dan rangkaian yang boleh meningkatkan kecekapan masyarakat dengan memudahkan tindakan bersepadu (Putnam, 1993) manakala perkongsian matlamat merujuk kepada nilai-nilai serta matlamat bersama dan persefahaman dalam hubungan kerjasama yang merangkumi matlamat kolektif dan aspirasi ahli-ahli organisasi (Li, 2005). Aspek keagamaan diukur melalui tiga perkara iaitu kepentingan pangamalan beragama, kekerapan penyertaan dalam aktiviti keagamaan, dan kepentingan mengambil bahagian dalam aktiviti keagamaan manakala nilai murni diukur daripada penilaian responden yang berorientasikan kepada altruistik dan empati (King & Furrow, 2004). Aspek agama melibatkan pembangunan individu dari pelbagai sudut khususnya memperkasakan akhlak dan jati diri yang seterusnya menjadi pemangkin kepada pembangunan manusia. Pengetahuan agama boleh menghalang individu dari terjebak dengan gejala sosial yang tidak sihat, merosakkan akhlak dan minda, membentuk spiritual yang murni (Fauziah et al., 2012) serta melindungi individu daripada melakukan perkara yang menyalahi undang-undang (Steinman & Zimmerman, 2004). Kajian dari Gorsuch (1995) membuktikan bahawa keterlibatan dengan aktiviti tidak sihat adalah sangat rendah di kalangan individu yang berpegang teguh kepada ajaran agama. Kajian Dzuhailmi et al. (2014) membuktikan bahawa tahap pengamalan agama yang rendah telah mengakibatkan individu terjerumus dalam tingkah laku yang tidak sihat dalam kehidupan mereka. Penglibatan individu di dalam khidmat sukarela yang melibatkan program keagamaan juga masih pada tahap yang rendah. Fauziah et al. (2012) merumuskan bahawa tahap pengetahuan agama yang sederhana masih belum cukup untuk memastikan individu dapat mengharungi kehidupan dengan sempurna dan berjaya. McCullough dan Carter (2013) pula menjelaskan perkaitan yang sangat relevan di antara agama dan pengawalan diri manakala McCullough dan Willioughby (2009) merumuskan individu dengan pengamalan agama mempunyai aturan kehidupan yang lebih tenang dan sempurna. Menurut Muhamad Abul Quasem (1975), Imam al-Ghazali menekankan pergaulan sosial dengan golongan soleh sebagai kaedah dalam membentuk akhlak yang mulia. Jika individu bergaul dengan orang yang baik, maka dia akan memperolehi sesuatu kebaikan dan secara tidak disedari mempelajari sesuatu daripadanya (Zakaria, Ahmad Munawar & Noranizah, 2012). Peranan persekitaran dalam pembentukan identiti bergantung kepada individu yang signifikan seperti ibu bapa, ahli keluarga dan rakan sebaya (Zakaria, Ahmad Munawar & Noranizah, 2012). Pengaruh persekitaran sosial yang paling awal diterima oleh individu adalah daripada ibu bapa sebagaimana hadis Nabi s.a.w. yang diriwayatkan oleh Imam Muslim yang bermaksud: Tidak ada seorang bayi yang dilahirkan melainkan dilahirkan dalam keadaan fitrah (bersih daripada sebarang dosa), maka kedua ibu bapanyalah yang akan menjadikan anak itu sama ada sebagai seorang Yahudi, Nasrani atau Majusi. Kajian daripada Abdullah al-Hadi et al. (2001) telah mengenal pasti bahawa pengaruh rakan sebaya boleh menyebabkan individu terjerumus kepada perlakuan salah laku sosial. Dalam konteks Islam, interaksi adalah hubungan sesama manusia dalam kehidupan yang berkait rapat dengan akhlak dan tingkah laku. Pengertian akhlak menurut Imam al-Ghazali dalam Ihya Ulumuddin adalah "sebuah bentuk ungkapan yang tertanam dalam jiwa yang menimbulkan perbuatan-perbuatan yang senang dan mudah tanpa memerlukan pemikiran dan pertimbangan" (Al-Ghazali, 1993: 86). Berdasarkan Teori Modal Sosial (Coleman, 1999) serta kajian King dan Furrow (2004), kajian ini dijalankan untuk menyiasat hubungan pembolehubah berdasarkan model kajian seperti di Rajah 1. Maka, objektif kajian ini melibatkan pelajar Universiti Teknologi MARA Cawangan Kelantan (UiTMCK) Kampus Kota Bharu di dalam mengenalpasti samada: a) Pembolehubah keagamaan mempunyai hubungan yang signifikan terhadap interaksi sosial b) Pembolehubah keagamaan mempunyai hubungan yang signifikan terhadap kepercayaan c) Pembolehubah keagamaan mempunyai hubungan yang signifikan terhadap perkongsian matlamat d) Pembolehubah modal sosial mempunyai hubungan yang signifikan terhadap nilai moral.
... Religion, spirituality and existential meaning can help an individual cope with health problems, stress or traumatic life events through providing meaning (McIntosh, 1995;Park and Folkman, 1997;Mascaro and Rosen, 2005;Park, 2005Park, , 2013). Specific research also points to the importance of finding meaning and purpose in recovery from problematic substance use, especially through religion and spirituality (Carroll, 1993;Waisberg and Porter, 1994;Gorsuch, 1995;Laudet et al., 2006;Oakes, 2008;Martin et al., 2011). Laudet et al. (2006) sum up the potential benefit of finding meaning in recovery, especially through religion and spirituality. ...
This thesis aims to shed light on the role of religious, spiritual and secular beliefs in individuals’ recovery from problematic substance use in Scotland. The findings are based on semi-structured interviews with twenty individuals, living in Scotland, who had past experience of problematic substance use. The methodology was influenced by narrative theory and the analysis drew on a thematic narrative approach. It is suggested that individuals in recovery construct personal belief systems by drawing chiefly on established cultural belief systems. Personal belief systems are learned and reinforced through practice, notably, engaging with belief-orientated communities and practising personal rituals. Participants use their personal belief systems as frameworks to interpret and give meaning to fundamental experiences that were part of their recovery. Personal belief systems are also integral to the construction of identity in recovery, helping individuals to establish a new self or reclaim an idealised past self. While personal belief systems did not often fit within neat religious, spiritual or secular categories, those with religious and/or spiritual beliefs often stressed the importance of their beliefs and associated practices to their recovery. Secular existential beliefs were also important to some people. The implications of these findings are discussed in terms of research, policy and practice.
... Studies dealing with the role of religion and spirituality on recovery of persons with a history of substance abuse showed that religion and spirituality significantly affected behavioral changes in these patients 8 , especially after completion of the treatment 9 . In addition, research has shown that highly religious persons tend to abuse psychoactive substances less frequently, compared with those who are less religious, and moreover, that religiousness in general is associated with decreased substance abuse 1,10,11 . The very concept of therapeutic communities in the treatment of substance use disorders is founded on the principle that the community represents an environment where psychoactive substances are not available and where persons with dependency problems live together in an organized and structured way that promotes changes towards recovery and social reintegration 12 . ...
Background/Aim. Faith-based therapeutic communities (FBTCs) have been increasingly employed as a modality in the treatment of substance abuse. Their program influences behavioral, psychological, cognitive and social changes among their beneficiaries. The aim of the study was to evaluate whether the duration of treatment in a FBTC may contribute to changes in the traits that make the four Hare?s psychopathy dimensions ? Antisocial behavior, Lifestyle, Interpersonal relationships, and Psychopathic affect. Another aim was to assess whether abusers on treatment in a FBTC have more pronounced psychopathic traits compared with subjects with no history of substance abuse. Methods. The study included 59 male subjects, of an average age of 29 years, and of different educational levels, who were divided into three groups: substance abusers who had spent one year in the FBTC; substance abusers who had successfully completed a two-year program in the FBTC; and healthy controls with no history of substance abuse. The Psychopathy Assessment Questionnaire (PAQ) was employed to assess the four Hare?s dimensions of psychopathy. Results. There were statistically significant differences among the groups on the Antisocial Behavior dimension. For this dimension, there were differences among nonabusers and both groups of substance abusers, with nonabusers achieving the lowest average scores. There were no statistically significant differences between two groups of substance abusers in any of the studied dimensions. Conclusion. The longer, two-year treatment in the FBTC did not contribute to changes of the psychopathic traits more than the one-year treatment. In addition, subjects with history of substance abuse undergoing treatment in the FBTC had more pronounced psychopathic traits compared with non-abusers.
... The underlying purpose of developing the ISS was to establish a scientifically based and culturally sensitive instrument, not limited only to Judeo-Christianity but applicable also to practitioners of noninstitutional religions. The relationship between religious or intrinsic spiritual goals and drug use habits had been investigated by numerous studies (Francis 1997;Donahue & Benson 1995;Gorsuch 1995;Benson 1992). These studies had found a negative correlation between religious or intrinsic spiritual goals and drug use: A higher level of spirituality is associated with a lower level of drug consumption. ...
The purpose of this doctoral thesis is to investigate altered states of consciousness (ASC) that are marked by hallucinations, occur during hypnosis, or are induced by psychedelic drugs. A multidisciplinary approach is used for enabling the integration of methods and results from various fields of human sciences, such as psychology and phenomenology. The included four studies focus on significant changes occurring in the human mind during deliberately induced, first-person reportable, non-ordinary subjective experiences. Theoretical issues concern the definition and classification of altered consciousness, while empirical research approaches the phenomena with an experimental study on hypnosis and sleepiness, and an online study on psychedelic drug use. Key findings point out a connection between certain aspects of sleep and hypnosis, show a positive correlation between autognostic psychedelic drug use and spirituality, and suggest a recategorized instrumentalization goal for hallucinogenic drugs. The thesis utilizes the overarching concept of virtual realism, stating that phenomenal-level consciousness manifests as a world-simulator by which the mind–brain complex experiences its own virtual information processing as subjective reality. Hence, deliberate manipulation of the experience set and setting parameters by psychologically, pharmacologically, and technologically induced hallucinatory ASC can be a naturally integrable and effective method to extend human consciousness.
... Collectivism and collectivistic mindset are associated with less impulsive behavior (Kacen & Lee, 2002), better control of emotional display (Matsumoto, Takeuchi, Andayani, Kouznetsova, & Krupp, 1998), and more practice with self-control generally (Oyserman, 2007;Seeley & Gardner, 2003). Being religious is associated with better selfcontrol success at least in some domains, for example, with lower substance abuse (Benda, Pope, & Kelleher, 2006;Gartner, Larson, & Allen, 1991;Gorsuch, 1995;Johnson, Sheets, & Kristeller, 2008;Koenig, McCollough, & Larson, 2001). And conservatives have been shown to be better than liberals at tasks requiring self-control, such as attention regulation and persistence tasks (Clarkson et al., 2015). ...
When do people see self-control as a moral issue? We hypothesize that the group-focused “binding” moral values of Loyalty/betrayal, Authority/subversion, and Purity/degradation play a particularly important role in this moralization process. Nine studies provide support for this prediction. First, moralization of self-control goals (e.g., losing weight, saving money) is more strongly associated with endorsing binding moral values than with endorsing individualizing moral values (Care/harm, Fairness/cheating). Second, binding moral values mediate the effect of other group-focused predictors of self-control moralization, including conservatism, religiosity, and collectivism. Third, guiding participants to consider morality as centrally about binding moral values increases moralization of self-control more than guiding participants to consider morality as centrally about individualizing moral values. Fourth, we replicate our core finding that moralization of self-control is associated with binding moral values across studies differing in measures and design—whether we measure the relationship between moral and self-control language across time, the perceived moral relevance of self-control behaviors, or the moral condemnation of self-control failures. Taken together, our findings suggest that self-control moralization is primarily group-oriented and is sensitive to group-oriented cues
... Research also suggests that spiritual factors, for example, as provided through 12-step programs, may be implicated in the recovery from addictions (Gorsuch, 1995). A recent study speaks to this point. ...
From APA: An important development in the scientific study of religion over the past decade has been an increasing number of studies that have persuasively documented positive relationships between religious involvement and physical and mental health outcomes. In this chapter, we explore relationships between religion and health, with primary emphasis on physical rather than mental health outcomes. However, mental and physical health outcomes are often interrelated, and therefore should not be rigidly dichotomized. we begin by briefly tracing the historical emergence of empirical evidence for religion-health associations, and discussing certain definitional issues. Next we examine possible mechanisms by which religious and spiritual involvement may affect physical health, along with currently available empirical evidence. We close by discussing overarching issues viewed as relevant to deepening our understanding of the psychology of religion-health relationships. To save space, throughout the chapter, we use the term "RS" to signify "religious and/or spiritual." Spirituality and religion are often used interchangeably, yet actually represent somewhat distinct if not independent constructs for many persons. We discuss these topics more fully later in this chapter.
... On the whole, scientific studies tend to measure the rate of behavior changes vis-?-vis spiritual interventions as opposed to explaining the underlying spiritual and psychological mechanisms effecting change. In one example, Gorsuch (1995) explains the reason why " less substance abuse [is found] among highly religious people than among less religious people " in distinctly nonmetaphysical terms: " [they are] socialized to accept antiabuse norms, [and] are involved with antiabuse peers " (p. 65). ...
This study expands the role of transpersonal psychology in the treatment of addiction and offers a revised theoretical model that is, in effect, a spiritual alternative to the Twelve-step approach. First, the current transpersonal model of addiction is deconstructed based on three of its core suppositions: (a) that Twelve-step programs are spiritual rather than religious, (b) that they are philosophically congruent with transpersonal theory, and (c) that they are the most effective treatment for addiction. Next, aspects of two major theoretical trends in transpersonal studies, the integral and the participatory perspectives, are then implemented as foundational supports for extending the traditional transpersonal model of addiction beyond its current boundaries. Addiction research from different fields and disciplines is also referenced to ensure that the model is effective, appropriate, and relevant.
Drug usage is a global phenomenon that has been seen throughout human history, whether it is done for therapeutic, spiritual, or recreational reasons. Hard drug use and misuse have become a severe concern, especially for those living in Nigeria's Niger Delta, where Christianity is the predominant faith. One can wonder if such a phenomenon should be attributed to the churches' lack of dedication to their religion or if their members have not taken spirituality seriously. In order to explore how religion and spirituality might affect drug use, the current study looks at the usage and abuse of hard and illegal substances in the Niger Delta. The study uses a survey research design and the quantitative research methodology. Responses to closed-ended, structured, electronic and paper-based questionnaires dispersed throughout the study region make up the primary data. The information was gathered both manually and electronically (through email). The study shows that the use of hard drugs is very common in the area and that religious organizations are not doing enough to rehabilitate and treat local drug users on a religious and spiritual level. As the keeper of public morals, the report advises the Church to focus its efforts on preaching against the use and misuse of illegal and hard substances.
The study first introduces Christian, Jewish and Muslim faith-based organisations, and
the therapy, counselling and similar rehabilitative and guiding practices conducted by
these organisations in recovering from substance addiction. Then, based on the relevant
literature, it compares and evaluates the methods and models used in the process of
abstaining from substance use, places of rehabilitation, characteristics of spiritual
counselling and the activities of organisations that are followers of the three faiths in this
area. One of the aims of the study is also to provide answers to the questions like “What
kind of counselling is offered to substance addicts in terms of religious belief?”, “What
role does the faith of a person play in recovering from substance addiction?” “How can
addicted people reach faith-based organisations and benefit from their services?”.
Method
Background: Relatively few Americans with current alcohol or drug use disorders receive outpatient or residential treatment. Outreach initiatives at local places of religious worship have been proposed as a way of facilitating such service use, but the number and characteristics of adults who may be reached in this way has not been studied. Methods: Data from the 2012–2013 National Epidemiologic Survey on Alcohol and Related Conditions-III, a nationally representative cross-sectional survey of U.S. adults were used to estimate the number of and proportion of adults with substance use disorders (SUDs) who attended monthly religious service and did not receive SUD treatment in the past year and used multinomial logistic regression to compare them to three SUD groups who did or did not receive treatment and/or attend religious services. Results: A total of 5,795 respondents representing 35.8 million Americans met criteria for a past-year SUD, of whom 8.3 million (23.1%) attended religious services monthly and did not receive substance use treatment. This more often African-American group had substantially fewer socio-demographic disadvantages (e.g., unemployment), behavioral problem indicators (e.g., police involvement), a higher quality of life score and less likelihood of an illicit drug use diagnosis than those who received treatment and either did or did not attend religious services. Conclusion: Almost one quarter of adults with a SUD attend religious services monthly and do not receive SUD treatment. Although they have fewer adversities than people who receive treatment, outreach to this population may link this substantial group of people to needed services.
• Highlights/review
• National survey data suggest 8 of 36 million Americans with substance use diagnoses’ (23%) do not receive specialized SUD treatment, but they do attend religious services monthly or more.
• This group, notably, has less numerous problems, such as unemployment, police involvement, and drug use disorder, and have higher quality of life scores than those who receive treatment for SUD.
• Outreach and linkage initiatives with religious institutions may facilitate use of services by this population.
The article highlights the impact of the COVID-19 pandemic on street children in India. Children living on the streets during lockdown are severely affected by poor access to food and water, lack of employment, increased likelihood of mistreatment, and a reduction in support services that could help them to change their situation. The pandemic also increases violence and early marriages, which will effectively prevent boys and girls from continuing their remedial programs.
"Can the Minnesota model and the 12-step program be an effective intervention model based on the religious and spiritual approach to reduce substance and alcohol consumption but also suicidal ideation? Can these programs also lead to increased quality of life and unconditional self-acceptance by study participants? In this study, we aimed to highlight the role of the Minnesota Model and the 12-Step Program used in reducing stress, anxiety, depression, suicidal ideation, increasing quality of life, and unconditional acceptance of oneself by participants in Alcoholics Anonymous groups in Constanta County. Another goal we set out was to compare the results obtained by the participants at the end of these programs, but also by comparing their results with the results obtained by the participants who make up a control group. Through this study, we aim to identify the most important predictors and include them in effective models for increasing the quality of life of alcohol addicts, as well as highlighting a relationship between alcohol dependence and suicidal ideation, before and after these two programs."
This article narrates the researcher’s intention in using a mixed methodology for investigating the correlation between two key research concepts that form part of a larger research study. The larger study aims to reflect on how South African men understand their masculine role from and within their specific religion/spirituality by measuring the nature of the relationship between the constructs of masculine ideology and religious orientation in the development of a male gender identity. Subsequently, the first level of exploration includes the distribution of two inventory scales to a wide selection of men in South Africa for determining the nature and degree of correlation between the two concepts of ‘masculinity’ and ‘religiosity/spirituality’ from this specific sample of men. The research question to be answered is as follows: is there a correlation between the results of the two inventory scales (Masculine Attitude Norms Inventory II/Masculinities Representations Inventory [MANI II/MRI] and Religious Orientation Scale – Revised [I/E-Revised]) which measures male attitude norms, on the one hand, and religious orientation, on the other hand, of a selected sample of South African men? This question is answered through the administration of two widely validated and reliable inventory scales aimed at measuring male ideology and representations and religious orientation, respectively. Consequently, the researcher aims to motivate her choice of employing these scales before a post-foundational practical theological and narrative approach to research is used in ‘thickening’ the discourses resulting from these inventories, and narrates what she aims to achieve through the employment of these specific methodologies. Therefore, this article does not aim to narrate any research findings but forms part of Phase 1 of the larger research project delineated into different phases. The researcher concludes with a suggested research methodology, which aims at the decolonisation of the constructs of masculinity and religiosity and/or spirituality in the specific context of postcolonial and post-apartheid South Africa.
Theoretically, religion/spirituality may protect against alcohol problems or facilitate recovery. However, challenges can arise in religious/spiritual life that may contribute to or complicate alcohol problems. Emerging adults often experience difficult transitions from family environments to independent membership in academic communities straddling the legal drinking age boundary. Among underage undergraduates, we hypothesized that religious/spiritual struggles predict more alcohol problems independently of distress and religiousness, and religiousness independently predicts fewer alcohol problems. Our survey of two U.S. universities (total N = 2525) supported these hypotheses. Structural equation models revealed positive correlations between alcohol problems and all six religious/spiritual struggles (divine, demonic, interpersonal, moral, ultimate meaning, doubt), but only moral struggle predicted alcohol problems moderately and independently of religiousness, distress, gender, and non/white ethnicity. Evidence also emerged for negative correlations between religious/spiritual struggles and drinking as it varies independently of alcohol problems. We recommend that alcoholism counselors address clients’ religious/spiritual struggles.
Positive associations between religiosity and subjective well-being (SWB) have been found in a multitude of studies. However, there has been little effort in documenting the role that religion plays in helping people during the onset of adverse circumstances in their lives. This study investigates the effect of religion on the SWB of the disabled. We utilized secondary data from the Korean Longitudinal Study of Aging from 2006 to 2016 with a sample size of 36,484. Starting with nondisabled participants, we applied a difference-in-differences approach to a fixed-effects model and compared the magnitude of the decrease in SWB resulting from disability between religious individuals and their nonreligious counterparts. The empirical results show that following a religion increased SWB by 0.94 (p < 0.01) and the onset of a disability reduced SWB by 3.57 (p < 0.01) out of 100. Furthermore, there is a significant gap in happiness levels between religious and nonreligious individuals when they are diagnosed with a disability. Becoming disabled reduces SWB for nonreligious people more than that for religious people by 2.62 (p < 0.01). This study confirms that following a religion helps people cope with adverse circumstances such as the onset of a disability.
A religiosidade e a espiritualidade continuam presentes nas sociedades desde seus primórdios. A crença no sobrenatural ou em um ou mais seres superiores tem se mostrado um fator de empoderamento das individualidades. Encontram-se na narrativa das várias denominações religiosas histórias de superação de dificuldades das mais diversas naturezas graças a valores religiosos que fortalecem a subjetividade. Esses valores estão sendo utilizados como coadjuvantes no tratamento de dependentes químicos. A igreja protestante foi a pioneira no uso da religiosidade nesse tratamento. No final da década de 40 implementaram programas de recuperação nas igrejas evangélicas norte-americanas. A partir da década de 60, a igreja católica também começou a realizar tratamentos de reabilitação baseados nos valores da fé cristã. Quanto à metodologia do trabalho, foram utilizados livros, revistas e internet relacionados ao assunto.
organizational citizenship behaviors are voluntary and extra-task behaviors which are effective in increasing effective performance of organization. The religiosity of individuals refers to interest, respect and observance of followers of one religion. In addition to ritual aspect, it is considerable in consequential, emotional and belief aspects too. This research investigates the effects of religiosity in appearance of citizenship behaviors in organizations that 330 questionnaires were collected and analyzed from sports organizations staff in Iran. The results of research indicate that tendency of individuals is an effective factor in appearance of citizenship behavior, and among its various aspects, belief aspect had no effect in appearance of citizenship behavior, while ritual aspect had the most effect. Since increase of effectiveness is one of the challenges of managers, identification of organizational citizenship behavior from religious aspect could be an effective step in this regard.
This study investigated at-risk behaviors among Black and White adolescents using data from a nationally representative sample of United States high school seniors that permits examination of cohort, gender, and race effects. Designed both to describe trends in at-risk behaviors and to examine the strength and stability of a 10-variable regression model, this study found that (a) Black high school seniors reportedfewer at-risk behaviors than did White seniors, (b) Black girls consistently reported fewer at-risk behaviors than did other race/gender groups, (c) the 10-variable model lost predictive power between 1976 and 1985, and (d) the number of nights per week that seniors went out 'forfun and recreation, "their religiousness, and their college plans had the greatest predictive power for at-risk behaviors.
Assigned 935 7th and 9th graders in 2 suburban junior high schools to experimental drug education or control groups. A 10-session fact-oriented drug education program was offered in 2 formats (student or teacher led) and with 3 sets of contents (lesser drugs only, major drugs only, or both sets combined). The program was evaluated using a self-report measure of drug information, drug use, and attitudes relating to drug use. Results indicate that relative to controls, Ss receiving drug education significantly increased their knowledge about drugs, their use of alcohol, marihuana, and LSD, and their sale of the latter 2 drugs, while their worry about drugs decreased. Neither format or content factors influenced the results. When the Drug Use * Knowledge * Worry interaction was examined, drug use increased as a function of the combination of increased knowledge and reduced worry. This combination of factors was not sufficient as a predictor of drug use, however, suggesting the influence of other, untested factors. With limitations, findings support the notion that drug education may not necessarily be positive in its effect and indicate the need for precise measurement of program outcomes.
This article reviews 14 multivariate theories of experimental substance use (e.g., alcohol and marijuana use) among adolescents, including those theories that emphasize (a) substance-specific cognitions, (b) social learning processes, (c) commitment to conventional values and attachment to families, and (d) intrapersonal processes. Important similarities and differences among these theories are addressed, as are the conceptual boundaries of each theory. In an attempt to integrate existing theories, a framework is proposed that organizes their central constructs into 3 distinct types of influence (viz., social, attitudinal, and intrapersonal) and 3 distinct levels of influence (viz., proximal, distal, and ultimate). Implications for future theory development are discussed.
A patient’s positive attitude and his commitment to therapy goals are of central importance to the treatment of alcoholism. Denial of the illness, on the other hand, leads many alcoholics to drop out of treatment. It is, therefore, important to improve the means by which we may achieve a successful transformation in the alcoholic’s attitudes. This chapter reviews material from a number of studies1–6 conducted in two religious sects. It examines the marked transformations reported by sect members regarding social intoxicant use, as achieved through religious conversion. These findings are then related to the social psychology of altering patterns of intoxicant use.
Psychosocial factors are the principle determinants of youth drug abuse. Among those factors, the most important direct influence on drug use is that of the peer cluster: “gangs,” best friends, or couples. Other psychosocial characteristics, however, set the stage for this involvement with drug-using peer clusters. Social characteristics that influence drug use in this way include the community, socioeconomic status, neighborhood environments, family, religion, and the school. Psychological characteristics tend to have only low correlations with drug use, but there is some influence on peer clusters from traits such as self-esteem, depression, anxiety, and introversion, particularly when these lead to anger. Implications for prevention and treatment are considered.
Previous studies have identified several dimensions reflecting the concepts used by religious people in describing God. Semantic Differential research has also found adjectival factors which apply to numerous concepts, including that of God. The present study sought to identify replicable factors in the conceptualization of the deity from both areas of previous research. Adjectives of possible applicability to the concept of "God" were included in a hierarchical factor analysis. A general factor of the Traditional Christian concept appeared along with factors previously identified (Deisticness, Eternality, Evaluation, Kindliness, Omni-ness, and Wrathfulness) as well as several new dimensions (e.g., Irrelevancy and Potently Passive). The internal consistency of each scale resulting from the factor analysis was determined in another sample of subjects and indicated that most of the factors could be easily measured.
Criminological and sociological theory have long assumed a negative relationship between religion and criminality, especially in secularized contexts and when the religious norms differ from the norms of secular society. The 1981 European Values Systems Study data for Sweden, which covered secularization and moral values among the churched and unchurched, suggest a negative structural relationship between the religious factor, on the one hand, and the rates for violent crimes and crimes related to the abuse of alcohol, on the other hand. However, no structural relationships were expected for property crimes, moral offenses, or drug-related crimes. Multiple regression analyses of ecological criminal statistics, church statistics, and census data for 118 Swedish police districts showed a differentiated structural religion-crime relationship, well compatible with the assumed pattern.
The relationship between religion and alcohol abuse, the relationship between alcohol abuse of parents and of children, and the subject of problem drinking in college are the focal points of an empirical investigation that explores intergenerational linkages between religiosity and problem drinking among collegiate youths. The results of this study indicate that students are at greater risk for problem drinking if they are: 1) from Gentile religious traditions as compared with Jews (as was the case with previous generations of students); 2) not strongly attached to a particular faith; or 3) the child of an alcohol abuser. In addition to presenting "at risk" categories for students, this study analyzes the intergenerational transmission of alcohol problems that can occur specifically through the influence of parental religion. In particular, the parental religion is related to these "at risk" categories, suggesting that characteristics of a parent's faith may have multiple paths of impact upon the young collegian's drinking experience. Parents' religious traditions and their degrees of religiosity largely determine the traditions and commitment of their children which, in turn, influence the student's drinking. Parental traditions and degrees of religiosity have also influenced parents' own drinking experiences as demonstrated here -- with Gentile parents and those with a weak faith experiencing greater alcohol problems -- which, in turn, have an additional effect upon the collegiate child's drinking as the children of alcohol abusers are more likely to become abusers themselves.
Using a national sample of over 17,000 high school seniors, we examined the effect of education of parents, employment status of mother, number of parents in household, religiosity, religious affiliation, gender, and race on alcohol and marijuana use. Contrary to some previous research, neither parental education nor employment status of mother was related to use of alcohol or marijuana. Adolescents who lived with both parents were less likely than adolescents in single-parent homes to use marijuana, although the differences were relatively small. Number of parents in household was not related to adolescent alcohol use. Level of religiosity had a significant association with alcohol and marijuana use among all religious denominations, although the magnitude of the relationship varied by denomination. Religious denomination, gender, and race were also related to drug use.
This is an interview regarding the theoretical underpinnings of my research on iatrogenic addiction and relapse prevention. The apparent co-authors are other interviewees in this series and are not part of this publication. My answers to questions asked by the journal editor Stanley Einstein are more detailed than is typical of an interview and are still current.
The relationships between personal substance use, health beliefs, peer use, sex, and religion were examined using data collected from 265 middle school students in rural northern Michigan and northeastern Wisconsin in January and February 1984. A positive correlation between peer and personal drug use was established. A relationship was also found between health beliefs and personal substance use. In addition, a regression model was able to account for a statistically significant amount of the variance of alcohol, marihuana, and cigarette use in the target population. Recommendations are made concerning future research, methods of improving health education program development, and possible target areas for psychotherapy.
In this article, the authors describe a two-stage values clarification/therapy procedure presently being utilized within the BASIC-ISs, a multidimensional psychospiritual treatment program for individuals suffering from alcoholism, drug addiction, bulimia, and related disorders. A description of the research leading to the development of the procedures includes a review of the literature on the values of alcoholics/addicts, data on differences between value rankings of the normal population, alcoholics/addicts in treatment and successfully recovering AA members, and research findings indicating a significant relationship between value/behavior consistency and self-concept. The procedural description includes a step-by- step description of the methodology, as well as a clinical case study. Sample forms for utilization by clinicians are provided in the appendices.
For many years People have worked on the development of drug education programmes. The aim has been to construct programmes that are effective. However, evaluation studies have repeatedly shown that the effects are often weak, that the opposite of what is expected is actually achieved and that often a mixture of positive and negative results is found.
We will show in this article that it has become clear that providing information about substances is not the most important element of effective drug eduation. If one wants to work on prevention of drug use, it is first necessary to pay attention to young people and their problems. The promotion of 'balanced thinking' about drugs and drug users is needed, in order to create an atmosphere in which drug use is just one of the 'facts of life' that young people are confronted by and must deal with.
In this paper the relationship between religion and drug use among adolescents is examined. Measures of religious participation and religiosity are found to be strong negative correlates of drug use. Using latent class analytic methods, we develop and test the concept of “social support” to interpret the effects of religion on adolescent drug use. The concept of social support is incorporated into social control theory. The effects of peer associations, deviant values, and parental attachment are also examined in a multivariate analysis. All of the variables examined have a reduced impact on more extensive or serious forms of drug use relative to the effects on minor forms of drug use.
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A new psychosocial model, peer cluster theory, suggests that the socialization factors that accompany adolescent development interact to produce peer clusters that encourage drug involvement or provide sanctions against drug use. These peer clusters are small, very cohesive groupings that shape a great deal of adolescent behavior, including drug use. Peer cluster theory suggests that other socialization variables, strength of the family, family sanctions against drug use, religious identification, and school adjustment influence drug use only indirectly, through their effect on peer clusters. Correlations of these socialization variables with drug use confirm the importance of socialization characteristics as underlying factors in drug use and also confirm that other socialization factors influence drug use through their effect on peer drug associations. Peer cluster theory suggest that treatment of the drug-abusing youth must alter the influence of the peer cluster or it is likely to fail. Prevention programs aimed at the family, school, or religion must also influence peer clusters, or drug use will probably not be reduced. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Psychologists investigating religion generally function within a common measurement paradigm. The result has been high-quality psychometric scales that strongly predict behavior (providing an adequate model is utilized). A major problem within the paradigm is the uni- or multidimensionality of religious phenomena. A model is suggested with general religiousness as a broad construct (higher-order factor) that is subdivided into a set of more specific factors, thus maintaining the advantages of both approaches. (35 ref) (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Contends that spirituality and self-esteem are often neglected or misunderstood concepts in the treatment of alcoholics. One's spirit can either be malevolent or vital, and alcoholics typically feel either cynical or lifeless. Self-esteem can also be positive or negative, and alcoholics have generally abdicated their responsibility for this choice. It is suggested that the process of reestablishing a positive spirituality and a healthy self-esteem involves separating spirituality from concepts of formal religion; having alcoholics recognize their negative, caustic views of themselves and the world; identifying the regulating mechanism of self-esteem; removing blocks to healthy psychological functioning; instilling hope and developing positive processes for controlling one's view of self and the world; and accepting the choice and responsibility to live with reality on a daily, creative basis. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
The theoretical position of this chapter is that different persons (e.g., men and women) with different personalities and behavioral experiences of social circumstances have different levels of vulnerability to causes of drug abuse and addiction
examined circumstances surrounding initial illicit drug use for their effects on escalation of use / conducted separate multivariate analyses for men and women and, within each of these groupings, for subgroups differentiated by experiences in early adolescence / the analyses reflect changes in substantive concerns and methods that characterize the recent history of research on psychosocial influences on drug use / data were drawn from an ongoing longitudinal study of adolescents and young adults (PsycINFO Database Record (c) 2012 APA, all rights reserved)
The influence of religion on alcohol use is now a well-studied phenomenon. Past research has shown that religiosity is inversely related to use, and that the strength of this relationship varies across faith groups in a manner consistent with their theological postures. In this study, we have extended the examination of the effect of faith groups on alcohol use by looking at the joint influence of religious stability and homogamy. Using data from the NORC General Social Surveys, we found that the strength of the religiosity-alcohol use relationship varies predictably across childhood religion, respondent's current affiliation, and spouse's current affiliation.
No previous outcome study in cognitive therapy has examined either the efficacy of imagery modification for depressives or the efficacy of a cognitive therapy geared specifically to the individual's value system. The present study did both of these by comparing the relative therapeutic efficacy of a religious and nonreligious imagery modification for mildly depressed religious individuals. The nonreligious imagery treatment showed no effects beyond those of the self-monitoring treatment or the minimal treatment condition. The religious imagery treatment, however, showed significantly more treatment gains than the self-monitoring or nonreligious imagery treatments, while the self-monitoring plus therapist contact treatment was intermediate in effectiveness.
This study examines the relationship between religiosity and alcohol use and perceived misuse. Unlike most past research, we focus on adults rather than adolescents and distinguish among specific Protestant denominations. We also use a more appropriate statistical technique and place the findings in a theoretical context. The analysis shows that religiosity is clearly related to alcohol use, mainly because people's religion serves as a reference group influencing their behavior. The analysis also shows that religiosity is not related to perceived misuse of alcohol, mainly because societal norms are congruent with religious norms and, hence, appear to overwhelm any effect of religion.
Reviews the literature and states that appropriate research describing initial use of illicit drugs suggests that disruption of normal child-parent relationships, lack of involvement in organized groups, and few effective peer relationships may have been predisposing factors in some individuals initiating use of illicit drugs. Research also suggests that socialization to nontraditional norms, parental modeling of licit and illicit drug use, involvement with drug-using peers, and positive experiences with drugs may have been important factors in initial use for other individuals. It is concluded that both theory and research need a clear distinction between the several paths leading to initial drug abuse, particularly since separate statistical analyses may be necessary for people in each path. (3 p ref) (PsycINFO Database Record (c) 2012 APA, all rights reserved)
The investigators examined survey data of lifetime and recent drug use in national samples of 2036 senior medical students and 1772 resident physicians to test whether patterns of lifetime drug use could be characterized adequately by a single underlying dimension of 'drug involvement'. The data analysis was based on a two parameter normal item response theory (IRT) model using the marginal maximum likelihood estimation method. The results showed that a single latent dimension of 'drug involvement' characterized individual drug use differences on the following measures: substances ever used, substances used in the previous year or previous month, and the sequential order of first use for each substance. The dimension was equivalent for students and resident physicians, and for both genders. Those who professed 'no religion' tended to be more drug involved. Physicians-in-training with a higher drug involvement score based on lifetime use were more likely: (a) to have used higher-ranking drugs (such as LSD and prescription opiates) in the past year; and (b) to have used a greater number of different drugs during the past month. Subjects first began to use each of the substances in a relatively invariant sequence corresponding to that predicted by the model. The implications of this model for evaluating the drug use histories of physicians-in-training, for identifying subgroups at greater risk for continued drug involvement after the beginning of medical training, and for further psychological, biological, and sociocultural research on the nature of 'drug involvement' are discussed.
University students find themselves at a stage when many attitudes and habits undergo change and consolidation, and it is during this period when patterns of consumption of toxic substances are partially or definitively established. A group of 955 university students (328 medical students, 347 students of veterinary medicine, and 280 law students) were studied. Sex and religion played a decisive role in determining the relation between the use of toxic substances and the subjects' attitude toward consumption in our sample. Also, the three campuses were found to differ significantly with regard to students' assessment of harmfulness and patterns of consumption.
This study is a secondary analysis of data gathered under the sponsorship of the Utah State Division of Alcoholism and Drugs in 1989. The researchers concluded that there is a difference in frequency of alcohol use, source of alcohol, and age of first alcohol use among LDS, Other Religions and No Religion subgroups. There is no significant difference found among the various religious subgroups for age of first marijuana use of quantity of alcohol use. For all religions except Jews, a lower percentage of Utahns used alcohol than their national counterparts. A theoretical model for LDS Drug use is presented.
The purpose of this investigation is to evaluate the extent to which a general model for understanding and predicting Black mental health problems accounts for the particular problem of alcohol consumption in an urban sample of 289 African American women. The general model consists of eight variables: life events, social support, religious orientation, internalized racialism, physical health problems, marital status, socioeconomic status, and developmental status. In Part I expected interrelationships among variables are presented, from which a structural equation model for understanding and predicting alcohol consumption is formulated. Methods for evaluating the model are described in Part II (International Journal of the Addictions, Vol. 25, No. 12).
American Roman Catholic and mainstream Protestant students consume more alcohol and have more alcohol abuse problem compared to Canadian students within the same religious groups. Among abstinent oriented Protestants there was no difference in regards to alcohol consumption or problems related to drinking between the countries. For Jews there were mixed results with Americans exhibiting similar consumption rates but reporting more problems related to drinking compared to the Canadians. Among this sample it was concluded that religious norms have a greater influence in cohesive religious groups while cultural norms are more influential among less cohesive groups. The results also support the Canadian 'Mosaic' and American 'Melting Pot' assumption.
Few studies have examined the prevalence, salience, and impact of religious beliefs, activities, and commitment among medical patients in later life. Surveys of the U.S. population aged 65 years and over reveal a high frequency of such beliefs and activities, which are reported to play a significant role in their lives. In this study, the religious beliefs, activities, and motivations of 106 consecutive patients (mean age 74.4 years) attending a geriatric outpatient clinic were examined. A high prevalence of orthodox Christian beliefs, religious community activity, private devotional activity, and intrinsic religious orientation was found. Levels of religious activity and intrinsic orientation were lower among patients with cancer, chronic anxiety, depressive symptoms, and those who smoked cigarettes or consumed moderate to large amounts of alcohol. Intrinsic religiosity was lower among men with hypertension. Patients with mild to moderate dementia tended to have higher levels of intrinsic religious orientation. The results of this study suggest that religion is a powerful cultural force in the lives of older medical patients and is integrally related to both mental and physical health.
Reduction of problem behaviors (drug and alcohol use, school problems, and legal involvement) by Mexican-American youth (N = 326) during their first 3 months in drug abuse intervention programs was related negatively to peer drug use during the program and was related positively to the amount of family support available during the program, participation in program activities, and a background of religious involvement. These findings support previous research that has shown the importance of peer influences and commitment to conventional structures of family and religion in relation to adolescent problem behaviors. These findings suggest that two goals that adolescent drug abuse programs should stress are working heavily on developing positive peer relations and family support while they encourage disassociation from deviant friends.
For many recovering alcoholics/addicts, the 12-Step recovery process is experienced as the single most powerful transformative force in their lives: the one supplying the most guidance and diverse resources for change. This article reviews some of the misconceptions that exist outside of these programs as well as some of the controversies within them that make referral to 12-Step groups a complex task. Among the nonrecovering community, misconceptions about the nature and working of 12-Step programs and their processes have led many to reject this approach to recovery. The concept of spirituality and how it can be applied is a major area of difficulty that will be explored in detail. Other issues, such as the misunderstanding about the appropriate use of psychotropic medication, may result from the fact that the strong opinions of vocal members in particular 12-Step meetings may come to be seen as representing a mandate from Alcoholics Anonymous (AA), despite being completely at variance with the organization's stated position (Report from a Group of Physicians in AA 1984). Within the recovering community itself, certain controversies (e.g., about dual addiction) tend to decrease accessibility and effectiveness as well. Although some of the questions involved are universal in nature, these controversies may vary in different geographical areas, from fellowship to fellowship, and from individual to individual. This article describes several key areas of difficulty surrounding 12-Step programs. Hopefully, it will clarify which are the result of misunderstanding and which are the unsettled questions resulting from the fast-moving change processes affecting 12-Step programs today.
The purpose of this evaluation was to determine the effectiveness and the cost effectiveness of an educational-type program in preventing substance abuse. The education program was expected to affect the participants' use of selected susbtance, school-related behaviors, and various affective characteristics.
Clinical impressions and data from a limited number of studies suggest that membership in certain groups such as Alcoholics Anonymous may promote well-being and abstinence from alcohol and drugs. The present study examines measures of religiosity and drug/alcohol consumption in an inpatient psychiatric population in order to test the possible association between these variables. One hundred sixty-eight adult admissions to a private psychiatric hospital were asked to complete the Religious Involvement Questionnaire (RIQ), a self-report instrument containing validated measures of intrinsic and extrinsic religiosity. Responses of general adult psychiatric patients (N = 103) were compared with those of patients admitted to a chemical dependence unit (N = 65). Correlations between alcohol/drug use and RIQ responses were measured for the entire sample. Patients admitted for chemical dependence were significantly less likely than general adult psychiatry patients to avoid certain food/music/drink because of their religion, and were less likely to help with the running of their church. Measures of alcohol, hallucinogen, and prescription drug consumption had significant negative correlations with religiosity scores. Chemically dependent patients differ from psychiatric patients with other diagnoses on measures of religiosity. Religious belief and involvement may be clinically relevant variables in the treatment outcome of chemically dependent patients.
The effect of sex, religion, and amount of alcohol consumed on the number of self-reported alcohol-related problem behaviors was examined for 331 students who were approached on three Eastern United States campuses and asked to complete anonymously a questionnaire reporting the number of drinking-related problem behaviors. It was hypothesized that Catholics, men, and people who drank more would report more problem behaviors. A 2 x 3 x 4 factorial analysis of variance with unequal ns showed all three hypotheses were confirmed, but no significant interactions were found. Given the enormity of the problem of alcohol abuse in the United States, further research examining alcohol use and the associated problem behaviors is essential.
Factors influencing alcohol use among young people were studied using a questionnaire administered in Oklahoma and Wisconsin to 257 single males and 358 single females between the ages of 17-24. Predictors were broken down into the sets of demographics, family, religion, peer behavioral standards, approval of deviance, value of love and pleasure, and sex role variables. It was hypothesized that the predictors for alcohol use in males would differ from that of females. Data were analyzed separately for both male and female subjects. The multiple regression analysis found that the blocks of demographics, religion, peer behavioral standards, and approval of deviance were positive predictors for the use of alcohol in both males and females. The blocks, value of love and pleasure, and sex role variables were not found to be predictors of alcohol use in both males and females. Block number two (family) was found to be a predictor for females use of alcohol but not for males.
Religion and drug use: 1976-1985. Paper presented at the annual meeting of the Society for the Scientific Study of Religion
- M J Donahue
School-based drug abuse prevention program shows long-lasting results
- Mathias
Help-seeking for alcohol and drug problems: To whom do adolescents turn
- Benson
Addressing denial in the therapy of alcohol problems
- Berenson
Moral obligations and religiousness in alcohol use. (Doctoral dissertation, Fuller Theological Seminary, 1990)
- Cole
Teen Challenge Training Center research summation. Unpublished manuscript
- C B Hess