Religion and Mental Health

Do Religion and Spirituality Buffer the Effect of Childhood Trauma on Depressive Symptoms? Examination of a South Asian Cohort from the USA

Asian Americans have been identified as a racial group that is disproportionately affected by childhood trauma. The goal of this study was  to assess if religion/spirituality moderate the effects of childhood trauma on adult depressive symptoms among a sample of South Asians in the USA. Our analysis drew from the study on stress, spirituality, and health (SSSH) questionnaire fielded in the Mediators of Atherosclerosis in South Asians Living in America (MASALA) study (n = 990) during 2016-2018. A series of regression models with multiplicative interaction terms were conducted. Emotional neglect, emotional abuse, and physical neglect were associated with higher depressive symptoms. Higher religious attendance and negative religious coping techniques were found to exacerbate this relationship. There were two findings conditional on gender. Among men, gratitude and positive religious coping also exacerbated the relationship between childhood trauma and depressive symptoms. Negative religious coping also exacerbated the association between childhood trauma and depressive symptoms for women. This is the first community-based study of US South Asians to consider the association between various forms of childhood trauma and depressive symptom outcomes. South Asians remain an understudied group in the religion and health literature, and this study sheds light on the important differences in the function and effectiveness of religion/spirituality for those faced with early life trauma.

Life Course Religious Attendance and Cognitive Health at Midlife: Exploring Gendered Contingencies

A growing body of literature suggests that religious attendance might mitigate processes of cognitive decline associated with aging. However, few studies have made adequate linkages with the life course perspective. We draw from over 35 years of prospective panel data from the National Longitudinal Study of Youth (1979-2015) to assess the associations of cumulative exposures to religious attendance over the life course (childhood and midlife) for self-rated cognitive health and working memory (as assessed by the Serial 7s task). Our results suggest that midlife adults who attended religious services consistently between childhood and adulthood had higher self-rated cognitive health and better working memory. Women were also found to receive stronger benefits to self-rated cognitive health from consistent religious practice between childhood and adulthood. This pattern of findings allows for greater reflection into the neural enrichment and neural depletion arguments proposed to explain the religion/cognitive health link in previous research.

Being a parent of a soldier is a challenging experience - stress, anxiety, and depression among parents of Israeli soldiers

At any given moment, a notable proportion of parents worldwide have at least one child serving in the military. The aim of this study is to assess the prevalence of depression, anxiety, and stress in the sample of parents of Israeli soldiers and to assess the difference in this prevalence by type of service (combat vs. non-combat) and other demographic characteristics of parents and soldiers. A cross-sectional study of a convenience sample of 202 Israeli parents who were interviewed during January-September 2023. Depression Anxiety Stress Scale (DASS-21) was used to measure the emotional states of depression, anxiety, and stress (with cut-off points of ≥5, ≥4, and ≥8, respectively). Having depression, anxiety, or stress was defined as psychological distress. Parents' demographics and child's service characteristics were included in the multivariable logistic regression model, with psychological distress as a dependent variable. Almost a quarter (22.8%) of parents experienced distress, defined as having high depression, anxiety, or stress score. In a multivariable model, combat service (vs. non-combat) was significantly associated with distress: parents of combat soldiers were four times more likely to report distress than parents of non-combat soldiers (OR = 3.9; 95% CI: 1.3-11.8). Highly classified service preventing the child from sharing information with the parents was significantly associated with distress (OR = 2.6; 95% CI: 1.2-5.3). Most distressed parents (78.3%) did not seek professional help, with the vast majority of those seeking assistance were female. Given the substantial proportion of parents suffering from mental distress found in this study, especially parents of combat soldiers and those serving in highly classified positions, healthcare professionals should be aware of parents' difficulties, be proactive in gathering information about their mental well-being, and be prepared to provide professional help.

Perceived Neighborhood Disorder, Self-Esteem, and the Moderating Role of Religion

A growing body of work links neighborhood conditions -and particularly perceived neighborhood disorder-with diverse aspects of psychosocial functioning, including self-esteem or the global moral self-worth of the individual. Our work augments this literature by investigating the possible roles of (a) organizational religiosity (i.e., religious attendance, religious support), (b) non-organizational religiosity (i.e., prayer and religious coping practices), and (c) the sense of divine control as potential stress in mitigating the deleterious effects of neighborhood disorder on self-esteem. Data from the Nashville Stress and Health Study (NSAHS, 2011-2014) are used to test a series of hypotheses regarding the possible stress-buffering effects of multiple religious domains. Findings from multivariable regression models indicate that: (a) perceived neighborhood disorder is inversely associated with self-esteem; (b) non-organizational religiosity and the sense of divine control each mitigate this pattern; and, interestingly, (c) organizational religiosity does not buffer the association between neighborhood disorder and self-esteem. Several study limitations, as well as a number of promising directions for future research, are identified.

Separation and Discrimination: The Lived Experience of COVID-19 Survivors in Philippine Isolation Centers

Social isolation in times of pandemic can affect the well-being of individuals infected with a contagious disease. This study explores the lived experience of the 12 COVID-19 survivors placed in community-based isolation centers in Cebu City, Philippines and whose cases were mild and asymptomatic. In describing their lived experience, we employed Max van Manen's phenomenology of practice. Results show that the COVID-19 survivors have suffered more from the consequences of separation and discrimination than the disease's physiological effects. Educating the whole community about social responsibility and ethical behavior in dealing with COVID-19 survivors is essential to minimize social stigma and discrimination.

Changes in Religiosity and Reliance on God During the COVID-19 Pandemic: A Protective Role Under Conditions of Financial Strain?

BACKGROUND

The COVID-19 pandemic was one of the most devastating disasters of the twenty-first century and has exacted a steep health and economic toll. During times of suffering caused by the pandemic, religion/spirituality may prove to be a consistent and valuable coping resource.

PURPOSE

We situate changes in religious importance and reliance on God as key aspects of religious life that may be important coping mechanisms in response to pandemic-related financial hardship, addressing a gap in the literature on religious coping during the pandemic and considering self-reported changes in religiosity.

METHODS

We use data from a nationally representative sample of Americans that was collected in 2021 (N = 1704) and employ a series of OLS Regression Models.

RESULTS

Our results suggest that relying more heavily on God was associated with lower psychological distress, and a stronger reliance on God buffered the deleterious consequences of financial strain on psychological distress. No such patterns were documented for religious importance.

CONCLUSION AND IMPLICATIONS

We discuss our findings within the broader religion and health literature as to whether secondary control via a divine power reduces or enhances individual agency and discuss religion/spirituality may be a consistent and valuable coping resource through adversity and suffering. Though it may be challenging to maintain, or increase, religious/spiritual beliefs in the face of adversity, that there were observed benefits to well-being for doing so could serve as insightful guidance for both religious leaders and R/S individuals.

Throw BABE Out With the Bathwater? Canadian Atheists are No Less Healthy than the Religious

The belief-as-benefit effect (BABE) is a broad term for the positive association between religion/spirituality (R/S) and health outcomes. Functionally, religious variables and religious identities predict greater wellness, which implies that atheists should report worse health relative to religious groups. Using Cycle 29 of the cross-sectional General Social Survey from Statistics Canada (N > 15,900), I explored health differences in stress, life satisfaction, subjective physical wellbeing, and subjective mental wellbeing across R/S identities (atheists, agnostics, Nones, Catholics, Protestants, Eastern Religions). Results indicated that (1). religious attendance, prayer, and religiosity were generally unrelated to all health outcomes for all R/S identities, (2). averagely religious atheists reported health parity with averagely religious members of all other R/S identities, and (3). when comparing a maximally nonreligious atheist group against several maximally religiously affiliated groups, atheists largely showed health parity. If both low R/S and high R/S are associated with comparable wellness, researchers should actively question whether R/S is genuinely salutary.

Changes in Spiritual but Not Religious Identity and Well-Being in Emerging Adulthood in the United States: Pathways to Health Sameness?

The "spiritual but not religious" (SBNR) are a growing group in the religious landscape of the United States. Thousands of studies to date have been devoted to the study of religion and health, but far less attention has been given to the study of the "spiritual but not religious." In this study, we address this gap by using two waves of longitudinal data from the National Study of Youth and Religion (2005-2008). We assess whether within-person changes in SBNR identity are associated with health and mental health in emerging adulthood and consider several pathways that may account for observed differences. Results suggest that consistently identifying as SBNR was associated with worse physical and mental health relative to youth that were consistently religious. Using parametric mediation analyses, we found evidence that three of our four proposed mediators (religious attendance, sense of closeness to God, and religious doubt, but not life meaning) partially explained these mental health differences. This study therefore makes an important advance in assessing the health implications of (non)-religion/spirituality early in the life course.

Religiousness and psychotic experiences among young adult college students in the United States

BACKGROUND

Religiousness and psychotic experiences have been related, though findings have been mixed, with little attention paid to specific religious affiliations and religious importance.

METHODS

We analyzed data from the Healthy Minds Study (2020-2021), which was an online survey administered at 140 college campuses across the United States. We used multivariable logistic regression to examine the associations between religiousness (affiliation and importance) and 12-month psychotic experiences, adjusting for age, gender, and race/ethnicity.

RESULTS

Only Christian religious affiliation was associated with lower odds of psychotic experiences (aOR: 0.79; 95% CI: 0.75, 0.84), while Non-Christian religious affiliation (aOR: 1.34; 95% CI: 1.19, 1.50) and Multiple religious affiliation s were associated with greater odds (aOR: 1.28; 95% CI: 1.15, 1.42). Overall, increased religious importance was associated with lower odds of psychotic experiences (aOR: 0.96; 95% CI: 0.94-0.99). After stratifying by affiliation, religious importance was only associated with lower odds of psychotic experiences among people who identified as Other Christian, Mormon, and Other World Religion. Religious importance was associated with greater odds of psychotic experiences among Atheists, Agnostics, Buddhists, Nothing in Particular, and Multiple Religions.

CONCLUSION

Religious affiliation and importance had varying associations with psychotic experiences, depending on type of religious affiliation. More research is needed to explore the modifying effects of religiousness. Responsiveness to religious beliefs and practices may be critical when assessing risk for psychosis.

Matters of the Heart: Childhood Maltreatment, Religious Transitions, and Cardiovascular-Related Problems over the Life Course

Objectives:

Childhood maltreatment is associated with a higher risk of cardiovascular-related problems, the leading cause of death in the United States. Drawing from cumulative inequality theory, this study considers whether transitions in religious attendance moderate the deleterious impact of childhood maltreatment on long-term cardiovascular risk.

Methods:

We utilize over 35 years of prospective panel data from the National Longitudinal Study of Youth from the United States (1979–2015).

Results:

Our findings suggest that decreases in religious attendance between adolescence and adulthood (from high to low, and high to moderate attendance) were associated with elevated cardiovascular-related risk for those abused as children. Neither stable high attendance nor increases in attendance buffered against the impact of childhood abuse on cardiovascular-related problems.

Discussion:

We illustrate the importance of incorporating the role of stability and change in religious attendance across the life course and suggest directions for future research.

Is it the Sermon or the Choir? Pastoral Support, Congregant Support, and Worshiper Mental Health

BACKGROUND

Although religious involvement tends to be associated with improved mental health, additional work is needed to identify the specific aspects of religious practice that are associated with positive mental health outcomes. Our study advances the literature by investigating how two unique forms of religious social support are associated with mental health.

PURPOSE

We explore whether support received in religious settings from fellow congregants or religious leaders is associated with participants' mental health. We address questions that are not only of interest to religion scholars, but that may also inform religious leaders and others whose work involves understanding connections between religious factors and psychological outcomes within religious communities.

METHODS

We test several hypotheses using original data from the "Mental Health in Congregations Study (2017-2019)", a survey of Christian and Jewish congregants from South Texas and the Washington DC area (N = 1882). Surveys were collected using both paper and online surveys and included an extensive battery of religious and mental health measures.

RESULTS

Congregant support has more robust direct associations with mental health outcomes than faith leader support. Increased congregant support is significantly associated (p < 0.001) with fewer symptoms of psychological distress (β = - 0.168), anxiety (β = - 0.159), and anger (β = - 0.190), as well as greater life satisfaction (β = 0.269) and optimism (β = 0.283). However, faith leader support moderates these associations such that congregant support is associated with better mental health only in cases where faith leader support is also high. When leader support is low, congregant support and mental health are not associated.

CONCLUSIONS AND IMPLICATIONS

At the conceptual level, our study adds to an extensive literature on the relationship between religious social support and mental health. Additionally, our work may provide important insights to religious leadership in terms of communications strategies, services, and resources that might enhance overall congregant mental health and well-being.

Religion Protected Mental Health but Constrained Crisis Response During Crucial Early Days of the COVID-19 Pandemic

This study demonstrates that religion protected mental health but constrained support for crisis response during the crucial early days of the COVID-19 pandemic. Data from a national probability-based sample of the U.S. population show that highly religious individuals and evangelicals suffered less distress in March 2020. They were also less likely to see the coronavirus outbreak as a crisis and less likely to support public health restrictions to limit the spread of the virus. The conservative politicization of religion in the United States can help explain why religious Americans (and evangelicals in particular) experienced less distress and were less likely to back public health efforts to contain the virus. We conclude that religion can be a source of comfort and strength in times of crisis, but-at least in the case of the COVID-19 pandemic-it can also undercut efforts to end the root causes of suffering.

Associations of Changes in Religiosity With Flourishing During the COVID-19 Pandemic: A Study of Faith Communities in the United States

This study explored the extent to which perceived changes in religiosity from before to during the COVID-19 pandemic are associated with flourishing. Participants from a diverse set of faith communities in two United States metropolitan regions (N = 1,480) completed an online survey between October and December 2020. The survey included items capturing perceived changes in four dimensions of religiosity (i.e., importance of religion, frequency of prayer, frequency of religious service attendance, and sense of connectedness to one's faith community) and a multidimensional measure of flourishing. Based on multilevel regressions, results indicated that self-reported decreases in each dimension of religiosity were associated with lower overall flourishing. This pattern of findings was largely similar for the domains of flourishing, with some variation in the strength of associations that emerged. An increase in frequency of religious service attendance was associated with lower overall flourishing and lower scores on selected domains of flourishing (e.g., mental and physical health), indicating possible evidence of religious coping. Faith communities might have to find ways of supporting members during the challenging COVID-19 period to prevent long-term declines in flourishing.

Does the Belief in Biblical Literalism Matter for Mental Health? Assessing Variations by Gender and Dimensions of Religiosity

Although biblical literalism is one of the most powerful ideological indicators of religiousness in the sociological study of religion, we know very little about its role vis-à-vis mental health. This is a surprising oversight, given the centrality of the Bible to both public and private religious practice in the USA. This study considers whether the belief in biblical literalism is associated with general mental health and anxiety, and whether this relationship is moderated by gender and two dimensions of religiosity: attendance and attachment to God. Data are drawn from the 2010 Baylor Religion Survey (N = 1360). Regression results suggest that stronger beliefs in biblical literalism are associated with better mental health and lower anxiety, but only among women who attend religious services weekly. However, women holding strong literalist views but falling short of weekly attendance norms reported worse mental health. There was no evidence that the relationship between biblical literalism and mental health differed by attachment to God. The implications of these results for the broader study of religion and health are discussed in light of prior research on the "dark side" of religion, recognizing that causal claims cannot be made due to the cross-sectional nature of the data.

Financial Hardship, Hope, and Life Satisfaction Among Un/Underemployed Individuals With Psychiatric Diagnoses: A Mediation Analysis

BACKGROUND

Individuals with psychiatric diagnoses who are unemployed or underemployed are likely to disproportionately experience financial hardship and, in turn, lower life satisfaction (LS). Understanding the mechanisms though which financial hardship affects LS is essential to inform effective economic empowerment interventions for this population.

AIM

To examine if subjective financial hardship (SFH) mediates the relationship between objective financial hardship (OFH) and LS, and whether hope, and its agency and pathways components, further mediate the effect of SFH on LS among individuals with psychiatric diagnoses seeking employment.

METHODS

We conducted structured interviews with participants (N = 215) of two peer-run employment programs using indicators of OFH and SFH and standardized scales for hope (overall hope, hope agency, and hope pathways) and LS. Three structural equation models were employed to test measurement models for OFH and SFH, and mediational relationships. Covariates included gender, age, psychiatric diagnosis, race/ethnicity, education, income, employment status, SSI/SSDI receipt, and site.

RESULTS

Confirmatory factor analysis (CFA) for items measuring OFH and SFH supported two separate hypothesized factors. OFH had a strong and significant total effect on SFH [standardized beta (B) = 0.68] and LS (B = 0.49), and a weak-to-moderate effect on hope (B = -0.31). SFH alone mediated up to 94% of the effect of OFH on LS (indirect effect B = -0.46, p < 0.01). The effect of SFH on LS through hope was small (indirect effect B = -0.09, p < 0.05), primarily through hope agency (indirect effect B = -0.13, p < 0.01) and not hope pathways. Black and Hispanic ethno-racial identification seemed to buffer the effect of financial hardship on hope and LS. Individuals identifying as Black reported significantly higher overall hope (B = 0.41-0.47) and higher LS (B = 0.29-0.46), net of the effect of OFH and SFH.

CONCLUSION

SFH is a strong mediator of the relationship between OFH and LS in our study of unemployed and underemployed individuals with psychiatric diagnoses. Hope, and particularly its agency component, further mediate a modest but significant proportion of the association between SFH and LS. Economic empowerment interventions for this population should address objective and subjective financial stressors, foster a sense of agency, and consider the diverse effects of financial hardship across ethno-racial groups.

Perceived religious discrimination and mental health

OBJECTIVES

Most knowledge on the health consequences of discrimination comes from studies on racial/ethnic minorities, and research on religious discrimination is rare. To address this gap in knowledge, we examine the relationship between religious discrimination and self-rated mental health (SRMH), focusing on the role of religious affiliation as well as religious participation and the importance of religion/spirituality.

METHODS

The empirical analysis uses cross-sectional data from Statistics Canada's 2013 General Social Survey (GSS-27) and the target population includes Canadians aged 15 and older (N = 27,104) from all 10 provinces. The outcome variable is SRMH. Using OLS regressions, we compare the consequences of religious discrimination across five major religious groups (Christian, Buddhist, Hindu, Jewish, and Muslim), controlling for racial status and other confounding variables, and examining moderating factors.

RESULTS

Religious discrimination is harmful for the SRMH of all religious groups. Despite experiencing higher levels of religious discrimination, religious minorities have no worse SRMH than the Christian majority, with the exception of Buddhists, who fare worse. The magnitude of the relationship between religious discrimination and SRMH differs across religious groups.

CONCLUSION

Religious discrimination is a threat to mental health, irrespective of religious affiliation. There is a need to disaggregate non-Christian groups into distinct groups in studies of religious discrimination.

Resilience in the Aftermath of Childhood Abuse? Changes in Religiosity and Adulthood Psychological Distress

Of all the forms of adversity experienced during childhood, childhood abuse is known to have the largest impacts on mental health. Yet, we have a limited understanding of factors that may cushion the blow of these early insults, and it remains unclear whether stability or increases/decreases in religiosity facilitate or hinder the ability of religion/spirituality to act as a buffer. Using two waves of MIDUS data, results suggest that increases in positive religious coping (seeking comfort through religion/spirituality) during adulthood buffer the association between childhood physical and emotional abuse on psychological distress, while decreases in religious comfort exacerbate it. Religious attendance had no discernible buffering effect. Taken together, results show that the stress-moderating effects of religion depend on changes in religious coping processes over the life course.

Optimism and social support as contributing factors to spirituality in Cancer patients

BACKGROUND/OBJECTIVE

The impact a cancer diagnosis and its treatment are affected by psychosocial factors and how these factors interrelate among themselves. The objective of this study was to analyze the relationship between optimism and social support in spiritual wellbeing in cancer patients initiating chemotherapy.

METHODS

A cross-sectional, multi-center (15 sites), prospective study was conducted with 912 cancer patients who had undergone curative surgery for a stage I-III cancer and were to receive adjuvant chemotherapy. They completed the Functional Assessment of Chronic Illness-Spiritual Well-being Scale (FACIT-Sp), Life Orientation Test-Revised (LOT-R), and the Multidimensional Scale of Perceived Social Support (MSPSS).

RESULTS

Significant differences on spirituality scales (meaning/peace and faith) were detected depending on age (≤ 65 vs > 65), sex, marital status, employment, and cancer treatment. Married or partnered participants had significantly higher meaning/peace scores compared to their non-partnered counterparts (p = 0.001). Women, > 65 years, unemployed, and patients treated with chemotherapy and radiotherapy had significantly higher faith scores versus men, ≤ 65 years, employed, and subjects only receiving adjuvant chemotherapy (all p < 0.030). Multivariate analyses indicated that meaning/peace and faith correlated positively with optimism and social support.

CONCLUSION

During oncological treatment, the positive effects of optimism and social support exhibit a positive correlation with spiritual coping. A brief assessment evaluation of these factors can aid in identifying at risk for a worse adaptation to the disease.

Depressive Feelings in Religious Minorities: Does the Religious Context Matter?

In the present study, the authors examine the extent to which depressive feelings vary across religious denominations and how this relates to the religious context. We apply a multilevel model using data from the sixth (2012) and seventh (2014) wave of the European Social Surveys, comparing 268 regions within 28 European countries. We find that religious minorities report more depressive feelings than non-minorities, except in regions with a majority of Muslims. A higher likelihood to experience discrimination, as well as the higher proportion of migrants within the religious minority groups, explains a substantial part of this mental health disparity.

Religion and Mental Health in Racial and Ethnic Minority Populations: A Review of the Literature

Religion has been an important source of resiliency for many racial and ethnic minority populations. Given the salience, sociohistorical context, and importance of religion in the lives of black and Latino Americans, this literature review focuses on the mental health and well-being outcomes of religion among black and Latino Americans across the adult life course and specifically in later life. This review provides an overview of religious participation and religiosity levels and an in-depth discussion of extant research on the relationship between the multiple dimensions of religiosity and mental health in these 2 populations. Racial differences between blacks, Latinos, and non-Latino whites are also examined. Suggestions for limitations of the current literature and future directions for research on religion and mental health in racial/ethnic minority populations, especially older minorities, are proposed.

Religion and Alcohol Use among Second Generation Korean Americans: Commentary on "Assessing the Associations between Religiosity and Alcohol Use Stages in a Representative U.S. Sample" by Lin et al, 2020

This commentary describes the extent to which church-attending Korean Americans engage in heavy drinking and treatment seeking behaviors. Methods: Using a church-based participatory approach, I conducted a rapid ethnographic assessment, part of which included an online survey (N=137). Results: I found that 54.74% of the sample of reported hazardous drinking over the past 12 months, 33.48% reported driving under the influence at some point in life, and 0% sought any treatment. Participant observation and unstructured interviews revealed that at this particular church, drunkenness was considered sinful among key informants, but many church members still drank heavily, often with other church members. Conclusion: We observed an interaction between religious and drinking cultures among second generation Korean American young and middle aged adults. Future research can explore the potential ways in which Korean Americans accommodate religious proscriptions and heavy drinking, and how awareness of discrepancies between behaviors and values may figure into preventive interventions.

Private religion/spirituality, self-rated health, and mental health among US South Asians

PURPOSE

Connections between private religion/spirituality and health have not been assessed among US South Asians. The aim of this study was to examine the relationship between private religion/spirituality and self-rated and mental health in a community-based sample of US South Asians.

METHODS

Data from the Mediators of atherosclerosis in South Asians living in America (MASALA) study (collected 2010-2013 and 2015-2018) and the attendant study on stress, spirituality, and health (n = 881) were analyzed using OLS regression. Self-rated health measured overall self-assessed health. Emotional functioning was measured using the mental health inventory-3 index (MHI-3) and Spielberger scales assessed trait anxiety and trait anger. Private religion/spirituality variables included prayer, yoga, belief in God, gratitude, theistic and non-theistic spiritual experiences, closeness to God, positive and negative religious coping, divine hope, and religious/spiritual struggles.

RESULTS

Yoga, gratitude, non-theistic spiritual experiences, closeness to God, and positive coping were positively associated with self-rated health. Gratitude, non-theistic and theistic spiritual experiences, closeness to God, and positive coping were associated with better emotional functioning; negative coping was associated with poor emotional functioning. Gratitude and non-theistic spiritual experiences were associated with less anxiety; negative coping and religious/spiritual struggles were associated with greater anxiety. Non-theistic spiritual experiences and gratitude were associated with less anger; negative coping and religious/spiritual struggles were associated with greater anger.

CONCLUSION

Private religion/spirituality is associated with self-rated and mental health. Opportunities may exist for public health and religious care professionals to leverage existing religion/spirituality for well-being among US South Asians.

Perceived Social Ties and Mental Health Among Formerly Incarcerated Men in New York City

The incarcerated population has been substantially burdened by syndemic productions involving mental health illness and substance abuse problems. The present analysis describes the mental health symptoms of a nonprobability sample of 225 formerly incarcerated men and establishes the types of perceived support they received during incarceration as predictors of their psychological well-being upon release. The men were between 35 and 67 years of age; the mean age was 47.27 (SD = 6.64), and Blacks and Latinos were about equally represented. Most respondents did not finish high school, were unemployed, convicted of a nonviolent crime, and were housed in a New York state prisons. The majority were also single (never married) and had children. The findings indicate that greater social, community, and spiritual support were correlated with lower mental health scores. The strongest predictor was perceived social support. Access and use of social resources, including social support, are important factors in influencing the psychological functioning among formerly incarcerated men.

Neighborhood stressors and psychological distress among U.S. Latinos: Measuring the protective effects of social support from family and friends

We examined whether social support from family and friends, separately, reduce the deleterious effect of neighborhood stressors on psychological distress among Latinos by subgroup. Utilizing data from a nationally representative sample of 2,524 Latinos (National Latino and Asian American Survey), we found that neighborhood stressors were associated with higher distress among people with low and average levels of family support, although there was no significant association between neighborhood stressors and distress among those with high levels of family support. Although both family and friend support reduced the deleterious mental health impact of neighborhood stressors, when mutually adjusted, only family support remained statistically significant as a stress buffer and only for Mexicans and Cubans.

Social Factors Contributing to the Development of Allostatic Load in Older Adults: A Correlational- Predictive Study

Objetivo: determinar si factores sociales como las condiciones de vivienda, la satisfacción con la casa, las características del vecindario, el apoyo social, las relaciones familiares y la asistencia a la iglesia contribuyen al desarrollo de la carga alostática en los adultos mayores. Materiales y método: se realizó un estudio correlacional y predictivo de corte transversal. Los instrumentos utilizados fueron una hoja de datos sociodemográficos, el instrumento de relaciones familiares percibidas, el cuestionario de Apoyo Social y la Escala de Movilidad Activa en el Entorno Comunitario, versión corta. Los biomarcadores de carga alostática utilizados fueron: presión arterial sistólica y diastólica, índice de masa corporal, circunferencia de la cintura, relación cintura-cadera, colesterol total, lipoproteína de alta densidad, hemoglobina glicosilada, fibrinógeno y proteína C-Reactiva. La muestra se calculó para para el contraste de la hipótesis de no relación (R2 = 0), en un modelo de regresión lineal múltiple con 11 covariables, con un nivel de significancia del .05 y una potencia del 90 % (.90), cuando el coeficinete de determinación poblacional (R2) es .15, tamaño de muestra que resultó en 131 adultos mayores. El análisis estadístico incluyó medidas descriptivas y modelos lineales generalizados. Resultados: los participantes tenían un riesgo medio o alto de carga alostática. El análisis del modelo de regresión lineal multivariante mostró que las mejores condiciones de vivienda, la satisfacción con la propia casa, la presencia de calles sin salida y la asistencia a la iglesia reducen la carga alostática y que el tráfico peligroso aumenta la carga alostática. Conclusiones: existen varios factores sociales que contribuyen al desarrollo de la carga alostática en adultos mayores. Es necesario crear estrategias de cuidado de enfermería hacia el entorno social para disminuir la carga alostática en el adulto mayor.

The Structural Model of Spirituality and Psychological Well-Being for Pregnancy-Specific Stress

Women experience different types of stress in their lifetime. The present study was conducted to examine the structural model of spirituality and psychological well-being for pregnancy-specific stress. The present descriptive correlational study was conducted on 450 pregnant Iranian women (150 women from each trimester) in Dehdasht city in 2015. Data were collected using the personal-social questionnaire, the pregnancy-specific stress questionnaire, the spirituality questionnaire and the psychological well-being questionnaire and were then analyzed in SPSS-16 and Lisrel-8.8 for carrying out a path analysis. The fit indices of the model indicate the good fit and high compatibility of the model and rational relationships between the variables (GFI = 0.94, NFI = 0.85, CFI = 0.94 and RMSEA = 0.048). Of the variables that affected pregnancy-specific stress through both paths, spirituality had a positive effect (B = 0.11) and the personal-social variable a negative effect (B = -0.37). Psychological well-being affected pregnancy-specific stress negatively and directly and through one path only (B = -0.59). The results obtained through the model confirm the effect of spirituality and psychological well-being in reducing pregnancy-specific stress. Given that handling stress has a major role in the quality of daily life in pregnant women, stress management skills are recommended to be promoted among pregnant women so as to mitigate stress and its negative consequences.

Mental health in a conflict area: Migration, economic stress and religiosity in the three southernmost provinces of Thailand

AIM

Three southern provinces of Thailand, Pattani, Yala and Narathiwat, have been involved in a long period of unrest due to differences between the population in the provinces and the Thai government with regard to language, culture and governance. The objectives of this article are to examine the effects of everyday stressors due to the conflict, including economic stress and migration, as well as the effect of religiosity on the reporting of psychiatric symptoms among adults in the three provinces.

METHODS

Data were drawn from a survey conducted in 2014. The survey included a probability sample of 2,053 Muslim adults aged 18-59 years.Mental health was assessed using World Health Organization's (WHO) Self-Reporting Questionnaire (SRQ) of 20 questions. Multilevel models were estimated to examine the influence of economic stress due to the conflict, as well as community and individual aspects of migration and religion on mental health.

RESULTS

The data showed that migration from the household and the community and the economic effects of the unrest were associated with reporting of more psychiatric symptoms among adults in the southern provinces. Religion was related to reporting of fewer psychiatric symptoms at the individual and the community levels.

CONCLUSION

The study documented increased reporting of psychiatric symptoms among persons reporting perceived household economic stress due to the conflict and the migration of family members.

Prayer, Attachment to God, and Changes in Psychological Well-Being in Later Life

OBJECTIVE

The aim of this study was to investigate the effects of prayer and attachment to God on psychological well-being (PWB) in later life.

METHOD

Using data from two waves of the nationwide Religion, Aging, and Health Survey, we estimate the associations between frequency of prayer and attachment to God at baseline with cross-wave changes in three measures of PWB: self-esteem, optimism, and life satisfaction.

RESULTS

Prayer does not have a main effect on PWB. Secure attachment to God is associated with improvements in optimism but not self-esteem or life satisfaction. The relationship between prayer and PWB is moderated by attachment to God; prayer is associated with improvements in PWB among securely attached individuals but not those who are insecurely attached to God.

DISCUSSION

These findings shed light on the complex relationship between prayer and PWB by showing that the effects of prayer are contingent upon one's perceived relationship with God.

Childhood Adversity, Religion, and Change in Adult Mental Health

Research indicates that childhood adversity is associated with poor mental health in adulthood. The purpose of this study is to examine whether the deleterious long-term effects of childhood adversity on adult mental health are reduced for individuals who are involved in religious practices. Using longitudinal data from a representative sample of American adults ( N = 1,635), I find that religious salience and spirituality buffer the noxious effects of childhood abuse on change in positive affect over time. By contrast, these stress-buffering properties of religion fail to emerge when negative affect serves as the outcome measure. These results underscore the importance of religion as a countervailing mechanism that blunts the negative impact of childhood abuse on adult mental health over time. I discuss the theoretical implications of these findings for views about religion, childhood adversity, and mental health.

Prevalence and related risk factors of anxiety and depression among Chinese college freshmen

Anxiety, depression, and even suicidal ideation are becoming the most common mental health problems affecting Chinese college students. The present study investigated the prevalence of mental health problems and their predictors in a sample of 1048 Chinese college freshmen from Shanghai. We used following brief screening instruments to measure symptoms of anxiety and depression, as well as self-control and suicidal ideation: the Patient Health Questionnaire (PHQ-9), the Generalized Anxiety Disorder scale (GAD-7), a mental health and mental health knowledge questionnaire (MK), a mental disease-related attitude questionnaire (MA), questionnaires about the knowledge of psychological services and utilities, the Mini International Neuropsychiatric Interview (MINI) Suicide module, the Self-Rated Health Measurement Scale (SFHMS), the Self-Esteem Scale (SES), the Simplified Coping Style Questionnaire (SCQ), and the Perceived Stress Scale-10 (PSS-10). Over half of the students suffered from at least one mental health problem. Approximately 65.55% of freshmen had depression, and 46.85% had anxiety. Minority status, low family income, and religious belief were significantly associated with current mental health problems. These findings indicate that mental disorders are highly prevalent among the freshman student population. The prevalence of such mental disorders was greater than that of the general population, and the majority of students with mental health problems require treatment.