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Religious/Spiritual Struggles and Mental Health Among Black Adolescents and Emerging Adults: A Meta-synthesis
Abstract
We conducted a meta-synthesis to understand how religious/spiritual struggles are linked to Black adolescents’ and emerging adults’ mental health, considering their various socio-demographic identities. To address this research aim, we reviewed and synthesized qualitative data from 19 studies that included the voices of approximately 382 Black adolescents and emerging adults. Data were analyzed using a seven-step meta-ethnography analysis approach. Findings revealed three themes highlighting contributors to Black youths’ negative mental health in relation to their religious/spiritual struggles: (a) Rejected and Unloved, (b) Abandoned and Dismissed, and (c) Doubt, Disengaged, and Reconciliation. Moreover, difficult religious/spiritual experiences were nested within contextual issues associated with typical developmental milestones (i.e., increased sexual activity and religious/spiritual identity development) and participants’ race, gender, sexual orientation, and mental health status (and related trauma). This meta-synthesis provides a foundation for understanding and responding to Black youths’ religious/spiritual struggles when providing culturally responsive and social justice-oriented mental health support.
... 208). This was noted in situations where, for example, a participant had a negative experience with a religious institution, for example, discrimination based on sexuality, known as the 'interpersonal' domain of RSS; when a participant didn't perceive to a have a deep meaning in life, considered the 'ultimate meaning' domain of RSS; and when participants questioned their religious or spiritual beliefs, the 'doubt' domain of RSS (Parker et al., 2023), which many participants experienced as their spiritual identity evolved. Parker et al. (2023) who looked at religious and spiritual struggle in Black youth offered some recommendations for health providers and clinicians in addressing RSS that can occur while youth are 'deciding who to be'. ...
... This was noted in situations where, for example, a participant had a negative experience with a religious institution, for example, discrimination based on sexuality, known as the 'interpersonal' domain of RSS; when a participant didn't perceive to a have a deep meaning in life, considered the 'ultimate meaning' domain of RSS; and when participants questioned their religious or spiritual beliefs, the 'doubt' domain of RSS (Parker et al., 2023), which many participants experienced as their spiritual identity evolved. Parker et al. (2023) who looked at religious and spiritual struggle in Black youth offered some recommendations for health providers and clinicians in addressing RSS that can occur while youth are 'deciding who to be'. They involved: helping youth discuss their struggles (Constantine et al., 2000); addressing forgiveness when being harmed by religious communities (Walker & Longmire-Avital, 2013); and helping clients who experienced marginalization from religious communities develop a plan to address the situation they are experiencing with the community. ...
There is a paucity of literature concerning how youth living with bipolar disorder
understand and experience spirituality. The management of bipolar disorder through
psychosocial interventions such as spirituality is critical due to the chronic and complex
nature of the illness and the fact that pharmacotherapy has not been found to fully restore
mood and quality of life (Michalak et al., 2016; Miller et al., 2014; Sanchez-Moreno et
al., 2009; Stroppa & Moreira-Almeida, 2013). Spirituality has been defined as being
concerned with the ultimate questions in life; the meaning in life that a person gains in
relation to something bigger than themselves (Huguelet et al., 2016; Mizuno et al., 2018).
Religion and spirituality are associated with improved physical and psychological wellbeing,
lowered rates of depression, substance abuse, and suicide rates (Lowry, 2012;
Stroppa & Moreira- Almeida, 2013). This is relevant as suicide is the second leading
cause of death among Canadian youth between 15 and 34 years; and bipolar disorder has
been found to have the highest rates of suicide compared to other psychiatric diagnoses
(Miller & Black, 2020; Public Agency of Canada, 2023). The purpose of this study is to
gain an understanding of how youth living with bipolar disorder describe their
understanding of and experiences of spirituality to better support their mental health.
Using photovoice methodology introduced by Caroline Wang and Mary Ann Burris
(1994), seven youth in Ontario between 18 and 30 years living with bipolar disorder took
photos of their understanding and experiences of spirituality. Photos were co-analyzed in
individual interviews and five main themes were generated, spirituality as: connection,
ii
ii
meaning in life, deciding who to be, changing with mood, and the work done to find
balance. Through thematic analysis and visual research analysis, findings showed that
youth are struggling with search for meaning in the face of mental illness, and photovoice
is an important way to capture their experiences. Nursing implications are for a personcentered
approach to spiritual development where metaphysical beliefs and values are
identified, and youth are supported in psychological, emotional, and relational work to
help transcend bipolar experiences and find stability in mood.
... In contrast, for those who participate in religious communities where they are in the racial minority, they often encounter anti-Black racial discrimination from non-Black congregants (Ahmed & Abdallah, 2023). Moreover, a burgeoning body of research is considering the negative or harmful aspects of religiosity that contribute to poor mental health outcomes among Black youth (Parker et al., 2023). In doing so, religious struggles surrounding matters of sexuality, gender identity, or even feeling abandoned by God are found to have a profound and potentially life-threatening impact of Black youth's well-being (Parker et al., 2023). ...
... Moreover, a burgeoning body of research is considering the negative or harmful aspects of religiosity that contribute to poor mental health outcomes among Black youth (Parker et al., 2023). In doing so, religious struggles surrounding matters of sexuality, gender identity, or even feeling abandoned by God are found to have a profound and potentially life-threatening impact of Black youth's well-being (Parker et al., 2023). ...
While suicide persists as a leading cause of death for Black emerging adults in the U.S., few studies identify specific positive psychological mechanisms that can be leveraged to reduce future risk. The current study, therefore, explores whether religion is related to suicidal ideation via hope and meaning in life among a sample of n = 375 Black emerging adults ages 18–25-years-old (M = 20.79, SD = 2.22). Structural equation modeling techniques were used to measure direct and indirect associations. Primary results indicate that non-organizational religiosity (e.g., reading religious texts, listening to religious music, prayer) was positively associated with hope, presence of meaning in life, and search for meaning in life. Presence of meaning in life was the strongest contributor to decreased suicidal ideation. Further, non-organizational religiosity was indirectly associated with less suicidal ideation via hope and presence of meaning in life. Personal forms of religious involvement, and not service attendance, appear to be the most salient aspects of religion to consider when exploring pathways between religion and suicidality during this particular developmental stage.
... Alternatively, the positive association between these religious participation variables and some anxiety outcomes may suggest that in some instances these religious activities could heighten anxieties. For example, when people perceive that their religious traditions and communities do not support or affirm aspects of their identity (e.g., gender, sexual orientation), this perception can lead to negative emotions, including anxiety (Parker et al., 2023). Moreover, this perception of religious conflict or lack of support can lead to religious doubt, which can result in further distress and anxiety. ...
... Moreover, this perception of religious conflict or lack of support can lead to religious doubt, which can result in further distress and anxiety. One coping strategy that some African Americans experiencing religious doubt use is to research their religion by reading scripture to better understand how their identities are represented in their religion (Parker et al., 2023). Thus, increased religious participation can coincide with heightened feelings of anxiety. ...
Religious participation was differentially related to varying anxiety disorders.
Religious participation was negatively and positively associated with anxiety.
Religious participation plays an important role in anxiety.
... Although these interventions are often effective in addressing psychological challenges, they may be less effective without the holistic incorporation of cultural practices that contribute to the psychological well-being of African American individuals (Jones & Neblett, 2017). For example, using a strength-based approach, culturally competent clinicians can assist African American families by connecting them with churches and other faith-based organizations that are effective in increasing a sense of psychological belongingness, associating with prosocial individuals, and serving as external coping agents (Parker et al., 2023). Prior literature has shown that religious and spiritual faith coping often reduces internalizing symptoms and substance use among African American adolescents (Breland-Noble et al., 2015). ...
... RELIGIOUS/SPIRITUAL STRUGGLES AND WELL-BEING Wilt et al., 2017). Research suggests that the impact of r/s struggles differs across racial/ethnic groups, with potential explanations in dynamics of discrimination, racism, and oppression associated with practicing religion in the United States (Parker et al., 2023). Moreover, initial studies on existential humility included samples of community-dwelling adults from the United States, Netherlands, and Hong Kong, but they were limited in their capacity to speak to the nature of existential humility among U.S. participants identifying as Hispanic/Latinx, Black/African American, Asian American/Pacific Islander, Native American, or multiracial (McLaughlin et al., 2023). ...
The present study uses a person-centered approach to examine how profiles of commitment, awareness, and openness to existential beliefs moderate the association between religious/spiritual (r/s) struggles and outcomes of well-being across two studies. Measures of existential humility, r/s struggles, and well-being were completed in a sample of undergraduates (Study 1, N = 303) and community members (Study 2, N = 1,027). Latent profile analyses (LPA) were conducted to identify profiles of existential humility (commitment, awareness, openness). The strength of associations between r/s struggles and well-being (i.e., Study 1: depression, anxiety, flourishing, meaning in life, life satisfaction; Study 2: death anxiety, meaning in life) were compared across profiles. Three profiles in Study 1 (i.e., Diffident Seekers, Arrogant Seekers, Moderates) and four profiles in Study 2 (i.e., Humble Seekers, Arrogant Seekers, Arrogant Dwellers, Moderates) significantly differed across outcomes of well-being in the face of r/s struggles. Results suggested that profiles higher in commitment and lower in existential humility (i.e., Arrogant Dwellers, Arrogant Seekers) showed vulnerabilities to depression and lack of meaning, whereas profiles higher in humility (i.e., Diffident Seekers, Humble Seekers) demonstrated vulnerabilities to anxiety. Profiles characterized by moderate commitment and existential humility (i.e., Moderates) showed relative advantages on outcomes of well-being. The findings suggest that the profiles of existential humility moderate the associations between r/s struggles and outcomes of well-being. This study demonstrates the value of taking a person-centered approach to assessing existential humility and its associations with well-being when individuals experience existential pain.
... For example, those who express changes in religious beliefs may experience tensions in their relationships with family members or religious community members (Cooper & Mitra, 2018). More recently, Black emerging adults who experienced disagreements and conflicts with their religious community's understanding of sexual behavior and identity tended to report negative mental health outcomes (Parker et al., 2023). To date, no study has explicitly explored the connections between religiosity and flourishing within Black emerging adult populations. ...
Flourishing has emerged as an important concept in human thriving. Yet, limited research has examined flourishing among Black emerging adults. Ethnic and racial identity (ERI) and religiosity are critical cultural strengths that promote positive outcomes for Black emerging adults. However, their unique and concurrent contributions to flourishing remain understudied. Data from 591 African American, Black Caribbean, and Continental African Christian undergraduates in the 2020-2021 Healthy Minds Study tested hypothesized links between one domain of ERI (i.e., centrality), religiosity, and flourishing. We probed for within-group differences. Linear regression results revealed that higher levels of ERI centrality and frequency of religious social participation were positively associated with flourishing for the full sample. Ethnicity did not moderate the ERI centrality-flourishing link. Stratified model results suggest that these relationships were only significant for African Americans. Our findings underscore the importance of studying positive outcomes in Black emerging adults and probing for within-group heterogeneity.
... These findings highlight the clinical relevance of R/S struggles. As adolescents search for meaning, significance, and identity, R/S struggles may be prevalent among them (Parker et al., 2022). They can include struggles related to parents/caregivers (incongruent beliefs), peers (fear of losing friendships, belonging), and identity development (deciding one's own religious beliefs) (Homolka, 2017). ...
Introduction
Religious/spiritual convictions and practices can influence health- and treatment-seeking behavior, but only few measures of religiousness or spirituality have been validated and used outside of the US. The Religious and Spiritual Struggles scale (RSS) measures internal and external conflict with religion and spirituality and has been validated mainly in different high-income contexts. The aim of this study was the validation of the RSS in the Zimbabwean context and among young people living with human immunodeficiency virus (YPLHIV) aged 14–24.
Methods
Data collection with an Open Data Kit (ODK) questionnaire with 804 respondents took place in 2021. The validation was performed by confirmatory factor analysis (CFA), using statistical equation modeling (SEM), and Mokken scale analysis (MSA). After the low confirmability of the original scale sub-dimensions exploratory factor analysis (EFA) was applied.
Results
The EFA resulted in four new sub-domains that were different from the original six domains in the RSS but culturally more relevant. The new sub-domains are significantly related to health.
Discussion
The findings support the validity and relevance of the RSS and the new sub-domains in this context. As our study was limited to YPLHIV, further validation of the RSS among different population groups and contexts in the sub-Saharan region is encouraged.
Compounding systems of structural oppression contribute to a lower quality of mental health among Black Americans, yet research indicates this population is experiencing limited benefits from mental health services. Culturally competent treatment stands to benefit from going beyond “skin-deep” conceptualizations of Black American patients by exploring how positive and negative religious coping styles impact clinical symptomatology given that religion/spirituality is a historical part of the Black American cultural identity. This topic was explored in the present study through a sample of 289 Black Americans gathered through Prolific. The main hypothesis was confirmed as positive religious coping predicted decreased symptoms of depression, anxiety, and stress while negative religious coping was tied to increased severity of these symptoms. Further t tests found that positive religious coping was higher among females and married individuals. Age also predicted higher levels of positive religious coping and less use of negative religious coping. These findings emphasize how Black Americans are not a one-dimensional population and have nuanced identities with different coping styles that are tied to distinct mental health symptoms. Cultural competence is a professional standard among clinical psychologists, and the conceptualization of diverse populations stands to benefit from a more contextual understanding of Black American identities to help improve treatment effectiveness.
The purpose of this qualitative case study was to understand how four Black women undergraduate students experienced a single-session wellness initiative that integrated expressive arts, spirituality, and political resistance. After participating in the group wellness session, the researchers conducted individual interviews with each participant to understand their interpretation of their paintings and their perceptions of the expressive arts group. All interviews were transcribed verbatim, and data were analyzed using a structured coding process. Three themes emerged from the cross-case analysis of the semi-structured interviews: (1) Black Women Connecting, (2) Appreciation for the Session Topic, and (3) Systemic Efforts to Promote Black Women’s Wellness. Conducting this study with undergraduate Black women from a predominantly white institution (PWI) yields recommendations for providing culturally responsive wellness programming at university counseling centers.
Objectives: A bibliometric content analysis of articles published in Clinical Practice in Pediatric Psychology and Journal of Pediatric Psychology from 2018 to 2023 seeks to determine the ubiquity, variety, balance, and disparity of articles that address religion and spirituality. Method: Thirty-five key terms related to religion and spirituality were selected and articles were sourced and screened in both journals via “full text” searches for all key terms. Each relevant article was downloaded as a full-text PDF and organized by key terms. Utilizing Adobe Acrobat’s advanced search, we conducted a “Whole Word” search using each key term separately across all PDF files. Search results were imported into Microsoft Excel via .csv files, where the “Countif” function determined term frequencies within articles. Articles were double coding to ensure reliability and consistency in the results. Results: Of 1,570 articles identified between 2018 and 2023 ( Journal of Pediatric Psychology, n = 1,318; Clinical Practice in Pediatric Psychology, n = 252), 60 (4%) included at least one of 35 key terms focused on religion and spirituality. The most common terms were spiritual ( f = 145), religious coping ( f = 134), religion ( f = 63), spiritual coping ( f = 62), and spirituality ( f = 36). The average number of articles that primarily focused on religion and spirituality was 4.72 ± 4.15. Conclusions: The limited coverage of religion and spirituality in pediatric psychology flagship journals revealed by this content analysis signals an important call for increased publication of work that focused on diverse aspects of identity.
Implications for Impact Statement
The study discovered that there’s a lack of research primarily focusing on religion and spirituality in pediatric psychology. Articles that focused on religion and spirituality found that religious and spiritual coping was beneficial for some families in managing disease-related stress and adjustment. They also highlighted the bidirectional effects of such coping on both patients and families. To offer culturally responsive care, further evaluation and integration of religion and spirituality into training programs, and clinical and research practices is needed. This ensures that pediatric psychologists effectively understand and address the religious and spiritual needs of children and families.
Background
While there are benefits to women entering the workforce, there are also drawbacks, such as stress, anxiety, and depression, which can lower quality of life. However, some research indicates that women’s spiritual health may be a protective factor in these situations. This study is to explore the relationship between spiritual health and quality of life, stress, anxiety, and depression among a population of women working in health care centers, given the existence of such a relationship among women.
Methods
In 2022, 500 women who worked in health centers in Izeh City, Iran, participated in this cross-sectional survey. The clustered census sampling approach was used for the sample. The research participants completed a 12-item quality of life questionnaire on spiritual health, stress, anxiety, and depression as part of the data gathering process. The data were examined using independent t tests, one-way variance, and Pearson correlation after being entered into SPSS-24.
Results
Of the participants, 18% were single and 68% were married. In terms of depression, stress, and anxiety, the mean and standard deviation were 8.26 ± 5.78, 11.26 ± 4.89, and 7.91 ± 0.98, respectively. The quality of life had a mean and standard deviation of 30.82 ± 3.56. Women who were unmarried and had more work experience reported a considerably greater quality of life (p < 0.05). The findings indicated that stress and spiritual health (p = 0.001), anxiety and spiritual health (p = 0.032), and depression and spiritual health (p = 0.024) all had a significant and inverse association. Furthermore, a strong and positive correlation was found (p = 0.001) between spiritual health and quality of life.
Conclusion
The study’s conclusions demonstrated a clear link between spiritual health and life satisfaction, suggesting that working women’s quality of life may be raised by treatments that support spiritual health. Furthermore, the findings demonstrated a significant inverse relationship between spiritual health and the psychological variables of stress, anxiety, and depression. This suggests that by understanding the factors influencing mental health and the role of spiritual health moderator, it may be possible to improve the psychological state of employed women.
This study explores Black Canadian youth’s relationship with religion and the impact religion has on their mental health and wellbeing. In addition, we probed promising practices for religious leaders and service providers who want to improve Black youth’s access to care. The results of this article draw from a larger study that aimed to explore the barriers and facilitators to mental healthcare for Black youth in Ontario, Canada. 128 (n = 66 youth, n = 35 service providers, n = 27 family and community members; 91% Black, 24% people of colour, 67% white) participants from six regions across Ontario were engaged in 23 qualitative focus groups held virtually between March 2020 and August 2021. Data were analyzed using thematic analysis. Three themes emerged from the data: The stigma and taboo nature of mental illness, the influence of religion and mental health and suggestions to improve care for Black youth. Mental illness is stigmatized in specific ways in Black communities and intergenerational differences exist in how mental illness is conceptualized. In addition, Black Two-Spirit, lesbian, gay, bisexual, transgender, queer/questioning and other diverse or marginalized sexual orientations and gender identities (2SLGBTQ+) youth face additional difficulties in relation to stigma. Religion and religious affiliation stigmatized mental illness yet, both were considered important for inclusion in traditional mental health supports. To improve access to care for Black youth, there is a need for community-practitioner partnerships, incorporating religion into traditional mental healthcare, and increasing mental health awareness in religious and community spaces. This study is among the first to explore the impact of religion on Black youth’s mental health, findings can contribute to increased access to affirming and responsive care for this population.
What struggles do transgender and gender-nonconforming (TGNC) individuals report around religion and spirituality (r/s), and what types of r/s beliefs, experiences with religion, and gender-identity-related factors make such struggles more likely? Our sample (N = 315) came from a larger online study in which we contacted over 700 sources (websites, email lists, and social media) to recruit TGNC adults, mostly from North America and Western Europe. Participants (most identifying as Caucasian) endorsed a diverse range of gender identities (e.g., transgender, nonbinary, genderqueer, gender fluid, agender, and gender nonconforming). About half reported some past rejection by religious communities. The majority (58%) had exited traditional monotheistic religions (especially Christianity) or were never religious (24.6%), with many now identifying as atheist, agnostic, or nonreligious and others choosing personal spiritual paths or Earth-spirited faiths (Wicca or paganism). Participants generally reported modest levels of r/s struggle. Interpersonal struggles were most prominent, followed by ultimate meaning, doubt, moral, divine, and demonic, respectively. In a regression analysis, rejection by religious communities, God’s perceived disapproval of one’s gender identity, seeing God as causing one’s gender identity, and internalized transphobia all uniquely predicted more r/s struggle, even when controlling religiousness, gender minority stress (distal and proximal), self-esteem, and trait resilience. In other regressions, r/s struggle (especially ultimate meaning) predicted more proximal gender minority stress (transphobia, nondisclosure, and negative expectations), even when controlling distal gender minority stress (nonaffirmation and history of discrimination/rejection/victimization), religiousness, self-esteem, and trait resilience. We suggest that r/s struggles warrant closer examination in research and clinical work with TGNC individuals.
This study explored religious emotional support as a mediator of the association between organized religious involvement (ORI) and mental well‐being among African American and Caribbean Black girls. Data are drawn from a nationally representative survey of Black adolescents. The sample was composed of African American (n = 412) and Caribbean Black (n = 165) girls, aged 13–17. Structural equation modeling tested direct and indirect effects of ORI on mental well‐being, through religious emotional support. For African American girls, ORI was not directly related to any of the mental well‐being outcomes. Religious emotional support mediated the association between ORI and self‐esteem, mastery, and life satisfaction. For Caribbean Black girls, ORI was negatively associated with mastery and life satisfaction. Religious emotional support mediated the association between ORI and life satisfaction. Results suggest that the well‐being benefits of ORI for Black girls only remain significant in the presence of religious emotional support and are different for ethnic subgroups.
Researchers are increasingly identifying a number of elements of the “dark side” of religion that undermine its overall positive relationship with well‐being. This study assesses the impact of changes in religious doubt for physical health and depression in emerging adulthood, a life course stage when individuals begin to form their own religious identity. Using Waves 3 and 4 of the National Study of Youth and Religion, a latent class growth analysis was used to derive four trajectories of religious doubt (stable no doubt, stable doubt, increasing doubt, decreasing doubt). Regression results suggest that those in the increasing doubt class reported higher depression and worse self‐rated health than with stable no doubt. Causal mediation analyses revealed that a decreased sense of meaning in life was found to mediate this relationship. This study sets forth implications for future research centered on religion and health over the life course.
Cancer is not just one disease, but a large group of almost 100 diseases. Its two main characteristics are uncontrolled growth of the cells in the human body and the ability of these cells to migrate from the original site and spread to distant sites. If the dispersion is not controlled, cancer can outcome in death. One out of every four deaths in the United States (US) is from cancer. It is second only to heart disease as a cause of death in the US. About 1.2 million Americans are diagnosed with cancer per annum; apart from 500,000 die of cancer every year.Palliative care is a well-established approach to maintaining quality of life in end-stage cancer patients. Palliative care nurses have to complete basic diploma/degree/post-graduation in nursing with special training/experience in palliative care. Palliative care nurses often work in collaboration with doctors, allied health professionals, social workers, physiotherapists, and other multidisciplinary clinical care. There is a unique body of knowledge with direct application to the practice of palliative care nursing. This includes pain and symptom management, end-stage disease processes, spiritual and culturally sensitive care of patients and their families, interdisciplinary collaborative practice, loss and grief issues, patient education and advocacy, ethical and legal considerations, and communication skills, etc. The Need for the Palliative Care Nurse is a model that is persistent with basic nursing values, which combines caring for patients and their families behindhand of their culture, age, socioeconomic status, or diagnoses, and engaging in caring relationships that transcend time, circumstances, and location.
Based on historical literature, Black Americans have persisted through centuries of oppression in North America. To survive, they retained Africultural values and adopted group-specific practices. Black cultural values and practices can potentially, if bolstered, increase psychosocial health in this population. In the current study, we examined specific Black values and practices and their collective ability to predict psychosocial health. In a sample 486 Black, middle-class, American adults with a mean age of 31 years, we used structural equation modeling to test a first- and a second-order measurement model, as well as a structural model. We hypothesized that health-promoting aspects of Black racial identity (e.g., racial centrality), racial socialization (e.g., cultural socialization), and racism-related coping (e.g., confrontation), as well as higher levels of communalism and spirituality would indicate one latent factor, Black Cultural Strength. Furthermore, we hypothesized that Black Cultural Strength would be predictive of psychosocial health. After slight model modifications, we found an acceptable fit for the data. Clinical implications and future research directions are discussed.
In this paper, we seek to advance theoretical understanding of how religion, spirituality, and spiritual capital serve as key sources for community cultural wealth (Yosso in Race Ethn Educ 8(1):69–91, 2005), influencing educational opportunity for many students of color. We synthesize existing research to show how religion and spirituality are key sources of the six forms of community cultural wealth originally identified by Yosso, and also function as a seventh form of CCW, “spiritual capital” (Pérez Huber in Harv Educ Rev 79(4):704–730, 2009). We conclude by commenting on the limitations of existing studies, as well as suggestions for future research.
The current study examined potential mediators (i.e., internalized heterosexism and religious struggle), moderators (i.e., religiosity), and moderated mediation of the links between experiences of enacted religious-based sexual stigma and both psychological distress and wellbeing. Participants were 193 lesbian, gay, and bisexual (LGB) persons who were currently affiliated with a faith/religion and who completed an online survey. Participants were recruited through paid Facebook advertisements and research announcements sent to a variety of LGB-related Listservs, organizations, and Internet resources. Results from the mediation analyses revealed that religious-based sexual stigma was indirectly related to more psychological distress and less wellbeing via more internalized heterosexism and greater religious struggle. Findings from the moderated-mediation analyses revealed a significant conditional indirect effect, in which the indirect effects of religious-based sexual stigma on both psychological distress and wellbeing via internalized stigma were significant at moderate and high, but not low, levels of religiosity. This finding suggests that lower religiosity plays a buffering or protective role, whereas higher religiosity plays an intensifying role. The results of this study underscore the importance of targeting enacted and internalized sexual stigma–related stressors and religiosity factors to improve the psychological health of religiously identified LGB persons.
This study examines religious disengagement among African-American young adults through a communicative lens. Drawing on in-depth interviews, we unpack the tensions between organizational and institutional disengagement in participants’ accounts and trace the relational factors shaping their use of specific stigma management strategies. Participants’ religious disengagement unfolded through encounters with new information that contradicted institutional teachings, ongoing struggles with institutional ideologies they found problematic, localized conflicts with specific church experiences, and family circumstances. Stigma management strategies were chosen to keep the peace within their social circles, protect loved ones from being hurt, care for themselves to ensure their best and most authentic self, defend themselves from perceived attacks and social censure, and come to a mutual understanding with confidants about disengagement. Theoretical implications pertaining to religious membership, organizational vis-à-vis institutional disengagement, and stigma management were discussed, along with practical recommendations to empower congregants to grow spiritually.
Religiosity and spirituality are influential experiences that buffer adverse effects of stressors. Spirituality typically declines during adolescence, although not universally. Using Latent Class Growth Analysis, we examined changes in spiritual connectedness among 188 early (52% female; M age = 10.77, SD = 0.65 years) and 167 middle (56% female; M age = 13.68, SD = 0.82 years) predominantly African American adolescents participating in a 4-year longitudinal study. Three distinct profiles of spiritual connectedness emerged: low and steady, moderate with declines over the study period, and high and steady. Profile distributions varied across developmental level: there were more early adolescents in the high and steady profile and more middle adolescents in the decliner profile. Youth in the high and steady profile evidenced more goal-directedness and life satisfaction and more effective emotion management and coping strategies than youth in other profiles. Contributions to the positive development literature are discussed.
Aims
We examined the associations between informal social support from church members and social support from extended family members and depressive symptoms within a national probability sample of African American adults ranging in age from 18 to 93.
Methods
This analysis used data from the National Survey of American Life and accounted for religious service attendance and various demographic variables that have known associations with and are consequential for mental health.
Results
Frequency of contact with church and family members and emotional support from family were inversely associated with depressive symptoms, and negative church and family interactions were positively associated with depressive symptoms. Emotional support from church members, however, was unrelated to depressive symptoms.
Conclusion
This study underscores the important contributions of church relationships to depressive symptoms among African Americans across the adult life span, and confirms that these associations are independent of family relationship factors and religious service attendance.
Religious involvement has long been argued to have protective effects for negative behavioral health outcomes for vulnerable youth. This study builds on the existing resilience literature and need for more studies that examine protective factors associated with behavioral health. A sample of 638 low-income African American adolescents in Chicago to examine within group variations of the influence of religious involvement on delinquency, school engagement, substance use and sexual risk behaviors, and whether such relationships differ by gender, sexual orientation, and socioeconomic status. Logistic regression findings documented that greater religious involvement was protective with regards to lower rates of delinquency, drug use, risky sexual behaviors and higher rates of school engagement, and that gender, sexual orientation and socioeconomic status varied for several of these relationships. Overall findings are discussed with regards to future research.
This study tested a longitudinal model of religious social support as a potential mediator of the relationship between religious beliefs and behaviors, and multiple health-related outcomes (e.g., depressive symptoms, functioning, diet, alcohol use, cancer screening). A national probability sample of African Americans enrolled in the religion and health in African Americans study completed three waves of telephone interviews over a 5-year period (N = 766). Longitudinal structural equation models indicated that religious behaviors, but not beliefs, predicted the slowing of a modest overall decline in positive religious social support, while negative interactions with congregational members were stable. Positive religious support was associated with lower depressive symptoms and heavy drinking over time, while negative interaction predicted increases in depressive symptoms and decreases in emotional functioning. Positive religious support mediated the relationship between religious behaviors and depressive symptoms and heavy drinking. Findings have implications for mental health interventions in faith-based settings.
Discourse concerning religion in the American public sphere exists within what Miller (2012) describes as church decline narratives. Highlighting the declining significance of organized religion, these narratives conform neatly with notions of young adults’ relationships to formal authority broadly speaking and religious institutions in particular. However, the declining significance of institutionalized religion manifests itself differently in the lives of Black young adults living in the United States compared with White young adults. For example, according to the 2014 Religious Landscape Survey, younger Black millennials (20–26 years old) were less likely than younger White millennials to identify as religiously unaffiliated (29% vs. 38%; Pew Research Center, 2014). In light of this, how do we understand religion in the lives of college students? What are the implications of the fact that despite increasing religious disaffiliation, 90% of younger Black millennials are either absolutely or fairly certain about their belief in God? In this paper, I propose a theorization of religion’s afterlife—or how religion continues to matter in Black students’ lives despite their lack of affiliation and engagement with institutionalized faith organizations. I offer a critical account of religion as a socially constructed category that exerts influence in the lives of Black undergraduates beyond institutional boundaries and religious-specific spaces. These findings emphasize the necessity for educators to provide greater attention to spirituality and religion as critical components of institutions’ diversity agendas in general and how religion and spirituality play out in the lives of Black undergraduates at PWIs in particular.
Discrimination is a common experience for black adolescents that can jeopardize their mental health. However, research suggests that various dimensions of religion have positive effects on their mental health and well-being. Additionally, exposure to discrimination may vary by youths’ socio-demographic factors, such as gender and ethnicity. Numerous studies identify the protective effects of emotional and tangible religious social support on the mental health of black adults reporting discrimination. Conversely, fewer studies address the influence of emotional and tangible religious social support on mental health for black adolescents experiencing discrimination, while also accounting for socio-demographic heterogeneity among black adolescents. Historically, religion has played an instrumental role in the diverse narratives of the black Diaspora in the United States. It is important to account for its potential protective effects for black youth. Examining these factors using a compensatory risk and resilience model, our study finds that black adolescents who experience discrimination are also more likely to meet criteria for a psychiatric disorder. Additionally, those who report experiencing religious social support are less likely to meet criteria for a psychiatric disorder. These findings were not moderated by the socio-demographic factors of gender or ethnicity. To date, this investigation is one of the first to examine the effect of different types of religious social support in the presence of discrimination on psychiatric illness among African American and Caribbean black adolescents.
Religion and spirituality are important aspects of human diversity that should receive adequate attention in cultural competence training for psychologists. Furthermore, spiritual and religious beliefs and practices are relevant to psychological and emotional well-being, and clinicians who are trained to sensitively address these domains in their clinical practice should be more effective. Our research team previously published a set of 16 religious and spiritual competencies based on a combination of focus group and survey research with the intent that they could be used to guide training. In the present study, we conducted a survey to determine whether these competencies would be acceptable to a broader population of practicing clinicians. Results indicate a large degree of support for the proposed competencies. Between 73.0 and 94.1% of respondents agreed that psychologists should receive training and demonstrate competence in each of the 16 areas. The majority (52.2%–80.7%) indicated that they had received little or no training, and between 29.7% and 58.6% had received no training at all, in these competencies. We conclude with recommendations for integrating these religious and spiritual competencies more fully into clinical training and practice.
Using an intersectional framework, this paper analyzes the behavioral and interactional responses to anti-gay religious teachings among young Black gay men. Drawing on 26 semi-structured interviews and 18 months of ethnographic observation data, I highlight the role non-religious youth development organizations play in the negotiation of contradictory religious and sexual identities among young Black gay men. My findings illuminate new patterns in the understanding of personal narrative reconciliation while simultaneously highlighting new directions for research in the roles that youth-led spaces play in socialization practices. While previous research on religion and sexuality has relied primarily on interview data, this study uses ethnographic data to supplement interviews with youth to further elucidate the community building and collective negotiations of religious teachings. Ultimately, I argue that these young Black gay men work collaboratively to repurpose religious messaging in order to justify their sexualities; to reinforce positive behaviors and explain everyday occurrences with religious exclamations (e.g., call and response, shouting); and to create new religious communities.
In the USA, the Black Church is among the most important institutions in the Black community, offering numerous spiritual, social and health benefits. Yet, the presence of homonegativity in many Black Churches may mitigate those effects for gay Black youth. This research examines the role of the Church in the lives of gay and bisexual Black youth to understand how they reconcile any tension between their religious and sexual identities. Through interviews with pastors of Black churches (n = 21) and young Black men who have sex with men (n = 30), we explored homonegativity and young men's experiences within the Black Church. Findings reveal that despite the prevalence of homonegativity within Black churches, religious involvement remains important for young men and many remain involved in non-affirming churches. The importance of the Church for young men stems from their significant involvement as youth and the integration of religion, family and community. Young men may not be able to leave their religious homes as readily as other gay youth given the cultural relevance of the Church. As a result, young men made attempts to conceal their sexuality in church to avoid shame and gossip and find opportunities to balance their sexuality and religiosity.
The research team completed a secondary data analysis of primary data from a 2-phase depression treatment engagement behavioural trial to assess African-American adolescents’ reported experiences of spiritual and religious coping when dealing with depression. The team utilised data collected from 28 youth who participated in focus groups or individual interviews. Qualitative data were analysed using thematic techniques for transcript-based analysis to identify the key patterns and elements of the study participants’ accounts and to extract six primary themes. The main themes are reported in this manuscript and include; “Religion as Treatment Incentive”, “Prayer & Agency”, “Mixed Emotions”, “Doesn't Hurt, Might Help”, “Finding Support in the Church”, and “Prayer and Church: Barriers to Treatment?” Overall, the data suggested that religion and spirituality play a key role in African-American adolescents’ experiences of depression. As well, it is surmised that these factors may be important for improving treatment-seeking behaviours and reducing racial mental health disparities in this population of youth.
Young, Black men who have sex with men (YBMSM) are disproportionately affected by HIV. Homonegativity, or the stigma associated with homosexuality, may be an important social factor influencing racial disparities in HIV. This research, conducted using an intersectional framework, examines experiences of homonegativity among YBMSM with a particular emphasis on the influence of the Black Church. We conducted 30 semi-structured interviews with YBMSM ages 16–24. Interview transcripts were analyzed in MAXQDA using thematic content analysis, guided by principles of grounded theory and constant comparative method. The Black Church is an integral aspect of YBMSM’s identity, history, family, and community life. As such, the Church’s construction of homosexuality dominated throughout YBMSM’s lives. The expectations of masculinity facing YBMSM emphasize expectations of physical and sexual dominance, which are viewed as incompatible with homosexuality. Participants describe complex decision-making around whether to disclose their sexuality and to whom, and weigh the consequences of disclosure and non-disclosure. For many YBMSM, their multiple, intersecting identities significantly influenced their experiences with homonegativity and their decisions about disclosing their sexual orientation. Findings lend support for the need to develop community-, family-, and church-based stigma reduction interventions that address homonegativity among YBMSM.
In this study, the researcher explores the role of literacy—specifically writing in the lives of adolescent Muslim girls who used writing as a sociopolitical tool when participating in a literacy collaborative grounded in Islamic principles and writing for social change. Previously, researchers have largely focused on the literacies of immigrant adolescent Muslims, leaving African American girls out of scholarly conversations. Employing methods of intertextual analysis grounded within a qualitative study, the researcher examined two questions: (a) What social issues do African American Muslim girls choose to write within broadside poetry? (b) How do these self-selected social issues relate to their identities? Findings show girls most frequently wrote about issues related to (a) war and violence and (b) the abuse, violence, and mistreatment of women and girls. Writing was a means to make sense of and critically shape their multiple identities, including who they are as Muslims, their community, and ethnic and gendered identities.
The influence of religiosity and spirituality on psychological well-being was examined among a sample of 167 Black American women in this web-based study. Findings suggest direct links between both religiosity and spirituality and psychological well-being. Moreover, results from bootstrapping procedures indicated that spirituality fully mediated the relation between religiosity and global mental health and between religiosity and life satisfaction. Implications of the findings are discussed.
A Spiritual Strategy for Counseling and Psychotherapy, Second Edition shows mental health professionals how to deal sensitively with clients whose spirituality or religion is an important part of their lives. This book highlights the therapeutic possibilities religion and spirituality can offer. Building on the success of the first edition, the new edition provides timely updates and additional theoretical grounding for integrating a theistic, spiritual strategy into mainstream psychology. Also ideal for students and scholars, this book provides helpful background and insight into the history and philosophy of science and psychology, the world religions, the practice of psychotherapy, and the process of research and scientific discovery.
Many people experience struggle around religious and spiritual aspects of life, as shown in a steadily growing body of research. A need now exists for more comprehensive, reliable, concise measurement of religious and spiritual (r/s) struggles through a scale that covers multiple domains. This article describes the development and initial validation of a 26-item measure, the Religious and Spiritual Struggles (RSS) Scale. The measure assesses six domains of r/s struggle: divine (negative emotion centered on beliefs about God or a perceived relationship with God), demonic (concern that the devil or evil spirits are attacking an individual or causing negative events), interpersonal (concern about negative experiences with religious people or institutions; interpersonal conflict around religious issues), moral (wrestling with attempts to follow moral principles; worry or guilt about perceived offenses by the self), doubt (feeling troubled by doubts or questions about one’s r/s beliefs), and ultimate meaning (concern about not perceiving deep meaning in one’s life). Study 1 used factor analytic techniques in two adult samples (Ns = 400 and 483) to refine the item pool for the RSS. Study 2, which sampled 1141 undergraduates, showed very good fit for a six-factor model using confirmatory factor analysis. Study 2 also provided evidence of convergent, discriminant and predictive validity by relating RSS scores to measures of religiousness, r/s struggle and mental health. Several potentially important demographic differences emerged on the RSS. For example, undergraduates without committed romantic relationships and those who self-identified as homosexual reported greater r/s struggles across multiple domains. (PsycINFO Database Record (c) 2014 APA, all rights reserved)
The influence of family, school, and religious social contexts on the mental health of Black adolescents has been understudied. This study used Durkheim's social integration theory to examine these associations in a nationally representative sample of 1,170 Black adolescents, ages 13–17. Mental health was represented by positive and negative psychosocial well-being indicators. Results showed that adolescents' integration into family and school were related to better mental health. In addition, commitment to religious involvement positively influenced mental health. Although the direct effect of religious involvement was inversely related to mental health, mediation analyses revealed a positive influence through religious commitment. Findings suggest a greater emphasis on all three social contexts when designing strategies to improve the mental health of Black adolescents.
Large, lingering, and recently widening gaps in educational achievement exist amid growing differences in access to educational opportunity along lines of race and socioeconomic status among American students. Recognizing these gaps and developing strategies for eliminating them is essential. Previous research has documented a positive relationship between religious involvement and a wide range of adolescent outcomes. Most importantly, for the purposes of this article, these outcomes include educational resilience, attainment, and achievement. However, relatively little is known about the factors behind the relationship between religious involvement and educational outcomes especially for those students most often marginalized within the mainstream education system. This article seeks in particular to explore the influence of religious involvement on the educational outcomes of urban African American adolescents. It draws primarily on the work of Pierre Bourdieu and Christian Smith in constructing a theoretical framework employed in the qualitative analysis of interview data illustrating some mechanisms by which religious involvement can serve to promote positive educational outcomes among these students.
Conspicuously absent in the literature of transpersonal psy chology in its search for a paradigm is an exploration of traditional African culture and world view. Such a legacy of omission from philosophical and psychological endeavors is common. This is due to the fact that until recently African culture has been so badly misunderstood because of the imposition of alien world view in its analysis. The unity and integration of knowledge that we seek in a transpersonal paradigm has its framework already existent in the African world view and is identified in Afrocentric psychological theory.
In the current study gender was tested as a moderator of the relationship between religiosity and mental health among 218 black American college students. It was hypothesised that black women would be higher in religious engagement than black men, and that gender would moderate the relationship between religiosity and mental health. Contrary to hypotheses, no significant gender differences in religious engagement were found. However, moderated multiple regression analyses revealed that increases in religious engagement were predictive of lower anxiety and depression for black women, but higher anxiety for black men. Implications for addressing religion when counselling black college students are discussed.
Religious faith has been instrumental in fostering positive mental health outcomes for historically disenfranchised populations, such as Black Americans. However, the religious institutional devaluing of same-sex behavior and identity fuels internalized homonegativity (i.e., negative thoughts regarding one’s same-sex sexual behavior) for nonheterosexual congregants. This study sought to examine the relations between religious faith, internalized homonegativity, and resiliency for Black lesbian, gay, and bisexual (LGB) emerging adults. One hundred seventy-five Black LGB emerging adults, ranging in age between 18 and 25 years old, completed an online survey designed to examine multiple identities and psychological well-being. Utilizing hierarchical linear regression, we found that internalized homonegativity moderated the relationship between religious faith and resiliency. Religious faith was a significant contributor to resiliency when the participant concurrently reported high internalized homonegativity. This finding highlights the importance of understanding the complex interplay of religious faith, internalized homonegativity, and resiliency for Black LGB emerging adults.
Most religious environments in the United States do not affirm homosexuality. The authors investigated the relationship between exposure to nonaffirming religious environments and internalized homophobia and mental health in a sample of lesbians, gay men, and bisexuals (LGBs) in New York City. Guided by minority stress theory, the authors hypothesized that exposure to nonaffirming religious settings would lead to higher internalized homophobia, more depressive symptoms, and less psychological well-being. The authors hypothesized that Black and Latino LGBs would be more likely than White LGBs to participate in nonaffirming religious settings and would therefore have higher internalized homophobia than White LGBs. Participants were 355 LGBs recruited through community-based venue sampling and evenly divided among Black, Latino, and White race or ethnic groups and among age groups within each race or ethnic group, as well as between women and men. Results supported the general hypothesis that nonaffirming religion was associated with higher internalized homophobia. There was no main effect of nonaffirming religion on mental health, an unexpected finding discussed in this article. Latinos, but not Blacks, had higher internalized homophobia than Whites, and as predicted, this was mediated by their greater exposure to nonaffirming religion.
This study describes the ways in which two African-American churches discuss adolescent sexual health topics. Six focus groups were conducted in two churches in Flint, Michigan, that reported no formal sexual health programming for their congregants. Three themes emerged to highlight the different perspectives about the role of churches in adolescent sexual decision-making and sexual health education: (1) churches as sources of sexual information, (2) churches as complex communities, and (3) recommendations for sexual education in churches. Participant responses suggest that churches can and should serve a resource for sexual health information. Implications for practice and research are discussed.
Often cited as a developmental and cultural resource, religion has been widely studied. However, fewer studies have explored the relationship between nonorganizational religious involvement (NRI) and psychosocial well-being among Black youth or within ethnic groups of Black youth. This study examined this relationship among 1,170 African American and Caribbean Black youth who participated in the National Survey of American Life–Adolescent Supplement study. Moderated hierarchical regression results showed significant main effects of NRI on life satisfaction, self-esteem, coping, and depressive symptoms after accounting for study covariates (i.e., age, gender, family income, denomination, ethnicity, religious service attendance, and religious socialization). No significant interaction effects were observed between NRI and ethnicity on any of the psychosocial well-being outcomes. Results illuminate a promotive effect of NRI in this sample. Though no significant ethnicity and religiosity interaction effects were observed, findings suggest the importance of NRI as a key intervention target to support better psychosocial well-being among Black youth, in an effort to promote overall youth development.
It is well documented that African American/Black youth underutilize mental health services. Thus, the aim of this narrative systematic review study was to examine the barriers to, and facilitators of, mental health help-seeking and service utilization for Black youth. The research team conducted a systematic review of qualitative and quantitative studies published from January 2000 to May 2017. Articles were included if they reported (i) barriers and/or facilitators of mental health help-seeking or outpatient mental health service use for Black youth and (ii) non-aggregated findings on African American or Black youth aged 18 and under. Fifteen articles (six quantitative, eight qualitative, and one mixed-method) met the inclusion criteria. Seven themes related to barriers were identified: child-related factors; clinician and therapeutic factors; stigma; religion and spirituality; treatment affordability, availability, and accessibility; the school system; and social network. Seven themes were also identified for facilitators: child mental health concerns; caregivers' experiences; supportive social network; positive therapeutic factors; religion and spirituality; referrals and mandates by parents and gatekeepers; and geographic region. Taken together, the identified barriers to and facilitators of mental health help-seeking among Black youth were multi-scalar (individual-, interpersonal-, and structural-level) and socially-embedded, reflecting help-seeking and service use for Black youth as a complex, contextual, and relational process. Findings support the need for reducing barriers of mental health care access and service use among a population whose need often outstrips actual use of services.
Suicide prevention is a growing health concern in America for many minority groups. Although experts agree suicide is associated with cultural practices and beliefs, there is limited evidence on how African American women cultural values and practices influence their low rates of suicide. This study explores cultural identity, Africultural coping strategies, and depression as predictors of suicidal ideations and attempts among African American female college students. It was hypothesized that suicidal ideations and attempts are negatively related to cultural identity and Africultural coping styles, but positively related to depression. One hundred and thirty-seven African American female students were administered a battery of measures assessing cultural identity, coping strategies, and suicidal ideations and attempts. Results revealed that Africultural coping strategies and depression emerged as significant predictors of suicidal ideation and attempts. Results are discussed in terms of African American culture as a buffer to possible suicidal behavior in African American women.
The current study explores the association between religion and family functioning. Specifically, this study examined whether two aspects of religion, social religious support (from clergy and members of the congregation) and support from God (or spirituality), were related to frequency of household routines and parenting strategies as reported by both parents and adolescents, as well as adolescent problem behaviors. The sample consisted of 115 low-income African American mother-adolescent (age 14-18 years) dyads. Families were recruited as part of a larger study on the lives of low-income African American families with adolescents. Results indicated that higher levels of social religious support and spirituality were associated with increased levels of family routine as reported by caregivers. These results highlight the important roles relationships with God and other church members may play in supporting the lives of low-income African American parents and their children.
Often scholarship concerning religion and spirituality overwhelmingly privileges White, male, Christian students' perspectives and fail to interrogate the interplay of cultural, gender, and racial dynamics within these investigations. Even further, very few studies examine the experiences of those who occupy multiple marginalized social categories. Therefore, this study seeks to advance our collective knowledge by closely engaging the narrative of an individual case of a Black, Muslim, immigrant, female college student born in Saudi Arabia. Using intersectionality, particularly Collins' matrix of domination, as the basis of the theoretical framework, we present findings that relate to how her gendered, religious, immigrant, racial, and ethnic identities influenced interactions across multiple communities and the strategies she used to navigate diverse educational spaces.
While an increasing body of scholarship focuses on college students' spiritual
identities, comparatively fewer empirical investigations explore this phenomenon
among Black undergraduates. Employing Black Feminism and Queer of Color Critique
as theoretical frameworks, our study engages the following research questions: (a)
what factors influence students' spiritual identities prior to and during college and (b)
how are students' spiritual identities raced and gendered and interact with their sexual
identities? We report findings focused specifically on how heteronormativity and
heteropatriarchy are articulated through social mechanisms—and their attendant
ideologies—to co-produce students' spiritual identities as well as their agentive
negotiations.
The dearth of research literature on the religious beliefs and practices of African American adolescents has led to increased empirical inquiry, yet a lack of research considers African American adolescents’ religious beliefs and practices as an important developmental milestone. This study explored how African American parents’ religious socialization affected youth religious experiences and served as a culturally specific strength-based asset that promotes psychological well-being. Our sample included a socioeconomically diverse sample of 154 African American families. Accounting for demographics, adolescents’ relationship and communication with God were found to be associated with a healthier psychological well-being. Additionally, parents’ religious socialization impacted the relationship between youths religious beliefs and practice and psychological well-being. Overall, results suggest that parents’ and adolescents’ religious beliefs can promote psychological well-being.
Purpose:
Black churches are an important community resource and a potentially powerful actor in adolescent health promotion. However, limited research exists describing the factors that may influence the successful implementation of evidence-based adolescent sexual health programs in churches. In the present study, a multi-informant approach was used to identify facilitators and barriers to implementing adolescent sexual health programs in black churches.
Methods:
Nine Black churches located in Baltimore, MD, were recruited to participate in this study. The senior pastor and youth minster from each congregation participated in an in-depth interview (N = 18). A total of 45 youth (ages 13-19 years) and 38 parents participated in 15 focus groups. Qualitative data were transcribed verbatim and analyzed using a qualitative content analytic approach.
Results:
Participants agreed that comprehensive adolescent sexual health education should be available for youth in black churches. They also believed that abstaining from sex should be discussed in all adolescent sexual health programs. Three facilitators were discussed: widespread endorsement of church-based adolescent sexual health education, positive influence of youth ministers on youth, and life lessons as teaching tools. Four barriers are described: perceived resistance from congregants, discomfort among youth, lack of financial resources, and competing messages at home about sexual health.
Conclusions:
Our findings suggest that churches are a preferred place for adolescent sexual health education among some parents and youth. Study findings also reinforce the feasibility and desirably of church-based adolescent sexual health programs.
Hope and Healing in Urban Education proposes a new movement of healing justice to repair the damage done by the erosion of hope resulting from structural violence in urban communities. Drawing on ethnographic case studies from around the country, this book chronicles how teacher activists employ healing strategies in stressed schools and community organizations, and work to reverse negative impacts on academic achievement and civic engagement, supporting their students to become powerful civic actors. The book argues that healing a community is a form of political action, and emphasizes the need to place healing and hope at the center of our educational and political strategies. At once a bold, revealing, and nuanced look at troubled urban communities as well as the teacher activists and community members working to reverse the damage done by generations of oppression, Hope and Healing in Urban Education examines how social change can be enacted from within to restore a sense of hope to besieged communities and counteract the effects of poverty, violence, and hopelessness.
This case study explored the spiritual journey and spaces of one Black gay male college student. Data collection included semi-structured interviews, field observations, and photovoice. Findings indicate that the student experienced tension during his spiritual journey because of his racial and sexual orientation identities but was able to reconcile his multiple identities through family support, developing a personal relationship with a higher power, and finding spiritual spaces where all his identities were embraced.
Academic persistence among African American college students has become an important issue due to the consistent lack of increase in retention and graduation rates of these students attending 4-year institutions. Despite the importance of this issue in the field of education, little has been done to study how cultural factors may influence college students’ academic success. The purpose of this qualitative study was to examine the ways in which fictive kin relationships and religiosity impact academic persistence in African American college students. Fourteen African American college students attending a Historically Black University were interviewed for the study. Participants were juniors and seniors who were expected to graduate within 2 years. Findings suggest that both fictive kin relationships within the university setting and surrounding community and religiosity to include prayer and attending religious services are used as coping methods contributing to the academic persistence of African American students.
African-American communities in the United States have used spirituality, particularity Christianity, to both define family and community values and bolster and uplift the community. Spirituality continues to allow African-Americans to draw on strength in a higher power to affirm their humanity and mandate social equality. While Christianity continues to function as a tool for social justice, it has been misused to deny rights to African-Americans who are same-sex attracted. This research study explores African-American lesbian and queer women's responses to Christian-based homophobia (CBH). We defined CBH as homophobic messaging and behaviors motivated by homophobic Christian beliefs or rhetoric. Participants experienced CBH through various institutions and relationships, and their lesbian and queer identities prompted numerous strategies for navigating, surviving, or avoiding conflicts. The themes and subthemes found in this study make it evident that the responses of lesbian and queer African-American women to CBH are not uniform and simplistic, but that they vary based on internal and external factors, relationships, and institutions. Findings from this study are important to acknowledging African-American lesbian and queer women's abilities to challenge, to navigate, and to transform spiritual and religious traditions, institutions, and spaces into affirming entities.
Demographic correlates of religious non-involvement were examined among a national sample of black Americans. Two indicators of religious noninvolvement were investigated: Absence of a current religious affiliation, and failure to attend religious services in adulthood. Multivariate analyses indicated that gender, marital status, age, education, income, and region were all important predictors of religious non-involvement. In addition, a substantial number of blacks who were not involved in organized religious activities, nonetheless indicated that they prayed on a frequent basis and characterized themselves as being fairly religious. Directions for future research on the implications of religious non-involvement are presented.
Spirituality has been identified in the literature as a protective mechanism for promoting hope among African American adolescents. However, few studies have examined the perceptions of hope and spirituality from the viewpoint of African American adolescents. This study explores the perceptions of hope and spirituality among low-income African American adolescents through photovoice methodology and in-depth interviews. Sixteen (n = 16) African American adolescents of ages 13–17 participated in this study. Results of the study broaden the construct of hope to include spirituality as a source of protection in dangerous environments. Implications are made for social workers and other professionals working with African American adolescents and their families.
Parent-child sex communication has been shown to be protective against sexual risk among African American youth. The current study sought to use the theory of planned behavior as a framework for focus group discussions (N = 54 youth participants aged 12-19 years) to explore church youths' (a) sex beliefs and values (attitudes), (b) sources and evaluation of sex communication and education (subjective norms), (c) facilitator/barriers to adolescent sexual risk reduction and communication behaviors (perceived behavioral control), and (d) intentions to engage in these behaviors. Additionally, participants identified strategies for consideration in developing tailored parent-child-church sex communication education programs for use in African American churches. Themes suggested both positive and negative attitudes toward premarital sex and parents and churches as key sources of sex education and communication. Strategies to enhance parent-child-church sex communication are discussed in the context of these findings.
The authors explored through semistructured interviews the interrelationships of religion, spirituality, and career development in a sample of 12 African American undergraduate students. Using consensual qualitative research methodology (C. E. Hill, B. J. Thompson, & E. N. Williams, 1997), they identified 6 primary domains or themes related to these students' experiences in this regard, including (a) degree of identification as religious and/or spiritual, (b) parents' influence on religious and spiritual beliefs, (c) roles of religion and spirituality in participants' career development, (d) challenges in dealing with academic and career-related issues, (e) religious and spiritual strategies to deal with academic and career-related challenges, and (f) indicators of success in future career or occupation.
In this qualitative study, spirituality among 13 African-American college males enrolled at a predominantly White institution (PWI) was investigated. Three major themes emerged: spirituality bolsters resilience; spirituality provides a sense of purpose; and spiritual support is provided by African-American religious institutions. These findings suggest that spirituality enhances African-American male students' persistence.
: Though relatively little research has focused on the use of spiritual resources, previous research has found that traditional cultural practices and spiritual resources may contribute to persistence, although no studies, to date, focus on the role that gospel choir involvement plays in the success of Black collegians at PWIs. Using data collected via semistructured interviews with 21 African American undergraduate gospel choir members, three themes emerged that relate to the perceived benefits of participating in such groups: establishing a sense of belonging, developing ethnic identity, and nurturing resilience. Findings hold significant implications for future practice, theory, and research on Black student engagement and college student success.
Addressing spiritual and religious issues in the context of counseling relationships may be beneficial to many African American clients. The authors discuss various roles and functions of spirituality and religion in the lives of many African Americans, with particular attention to the impact of these issues on their mental health functioning and willingness to seek formal mental health services. The importance of academic training programs that prepare counselors to address potential spiritual and religious issues with their clients is also highlighted. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
This study explores relationships between lifetime and 12-month DSM-IV major depressive disorder and religious involvement within a nationally representative sample of African American adults (n = 3,570). MDD was assessed using the DSM-IV World Mental Health Composite International Diagnostic Interview. Multivariate findings indicate that reading religious materials were positively associated with 12-month (odds ratio [OR], 1.14; 95% confidence interval [CI], 1.001-1.29) and lifetime (OR, 1.12; 95% CI, 1.03-1.21) MDD, religious service attendance was inversely associated with 12-month and lifetime MDD, and religious coping was inversely associated with 12-month MDD (OR, 0.75, 95% CI, 0.57-0.99). Findings are discussed in relation to the role of religion for African American mental health, prior research on the effects of religious involvement on physical and mental health, and theoretical and conceptual models of religion-health connections that specify multiple and often divergent pathways (e.g., prevention and resource mobilization) by which diverse forms of religious involvement impact mental health.