Intergenerational transmission of religious beliefs and practices and the reduction of adolescent delinquency in urban Thailand

Family religiosity and climate: the protective role of personal interiorized religiosity in deviance propensity among justice-involved juveniles

According to the literature, religious commitment could be a protective factor against dangerous behaviors, such as criminal offending, unsafe sex, and substance use. Our study aims to investigate the influence of Family Religiosity and climate on anger dysregulation and deviance propensity in a sample of 214 justice-involved boys from Italian Youth Detention Centers (range 14-25). The sample was divided into religious (n = 102) and non-religious (n = 112) justice-involved juveniles. Participants filled in the following questionnaires: Deviant Behavior Questionnaire, Aggression Questionnaire, Family Communication Scale, Moral Disengagement Scale, and the Multidimensional Scale of Perceived Social Support. We used a partial least square structural equation modeling (PLS_SEM) method to build our model and we found that Family Religiosity was positively associated with Family Climate which was negatively associated with Anger Dysregulation and Deviance Propensity, and Anger Dysregulation was positively related to Deviance Propensity. The multigroup analysis confirmed that for justice-involved juveniles who interiorized religious discipline and beliefs, Family Religiosity showed a positive association with Family Climate, which had a negative relationship with Anger Dysregulation, which strongly predicted Deviance Propensity. This result could be useful to promote new development goals and preventive activities and interventions based on positive religiosity values in juveniles' behavior.

The Practice of Spiritual Criminology: A Non-Doing Companionship for Crime Desistance

Spiritual criminology (SC) is an umbrella term for various criminological theories, models and practices that share reference to the spiritual dimension of human existence. Informed by a growing body of research that applies spiritual approaches to various aspects of criminology, SC attempts to provide a common thread shared by most approaches to spirituality: a voluntary self-journey that begins with an elevated level of self-centeredness and is aimed at self-transformation. Based on an extensive review of the literature, this paper proposes three general principles for spiritual accompaniment of people who offended: mindful non-doing, being and acting; love and compassion; and compassionate inclusion. These principles can be applied by combining several practices: renouncing control over knowledge, process and outcomes; creating a moral atmosphere that includes forgiveness and nonjudgment; and self-modeling. SC is shown to contribute to the rehabilitation of people who offended and also to crime prevention.

The Relationships between Risky Sexual Practices and Spiritual Intelligence of Adolescents in Indonesia

Adolescents' health problems are closely related to risky practices, one of which is risky sexual practice. Among others, a factor that is important to prevent risky sexual practices is spiritual intelligence of the adolescents. The study aims to analyze the association between spiritual intelligence and risky sexual practice in adolescents in a junior high school at Curug city of Depok, Indonesia. A quantitative observational analysis with cross-sectional approach was applied. The instrument used to measure the variables of spiritual intelligence was the spiritual intelligence self-report inventory. The variable sexual risky practices was measured with the instrument Sexual Risk Survey (SRS). The study involved 302 adolescents who came from three junior high schools (SMP) selected by stratified random sampling. Pearson test analysis showed a significant negative correlation between spiritual intelligence with sexual risky practices (p = .019; r = -.135). A multivariate analysis using multiple linear regression showed that sex is the most influential variable on sexual risky practices. Based on the findings of the research, there is a need to continuously monitor the stage of adolescent growth especially by improving the spiritual intelligence status, so that spiritually intelligent adolescents can suppress the incidence of sexual risky practices.

Processes of Religious and Spiritual Influence in Adolescence: A Systematic Review of 30 Years of Research

This is a systematic review of 30 years (1988-2017) of empirical research on processes of religious/spiritual influence in adolescence. We followed a multi-step process that resulted in 241 studies organized according to eight research questions and the corresponding methods and analyses typically used to address them. We coded these studies based on the dimensions of religiosity/spirituality and the youth outcomes involved. In some cases (quantitative studies of mediation and moderation, as well as qualitative studies) we also coded a third process variable. Results of the coding process revealed a number of interesting patterns. First, religiosity/spirituality is generally adaptive for adolescents, protecting them from negative outcomes (e.g., risk behaviors and mental illness), and promoting positive youth development and flourishing. Nevertheless, in some contexts, religiosity/spirituality may be at least partially maladaptive. Second, there is some evidence, from experimental and longitudinal studies, that relations between religiosity/spirituality and adaptive outcomes are causal. Third, there are numerous complex and dynamic processes by which religiosity/spirituality relate to youth outcomes. In terms of mediation studies, the most salient mediating processes seem to involve religiosity/spirituality dimensions, peers, values/attitudes, and social control/norms. Fourth, religiosity/spirituality is multidimensional, involving various interwoven facets at the individual and ecological levels. Private or personal aspects of religiosity/spirituality (e.g., religious/spiritual importance) tend to be more salient predictors of outcomes than public aspects of religiosity/spirituality (e.g., religious worship service attendance). The results of this systematic review point to promising directions for future research. First, more research is needed studying a broader range of dimensions of religiosity/spirituality, processes of influence, and outcomes. In terms of religiosity/spirituality, much of the prior work has focused on overall religiosity/spirituality, and religious/spiritual behaviors (e.g., worship service attendance). In terms of outcomes, the emphasis has been on religiosity/spirituality protecting against maladaptive outcomes (e.g., substance use). Second, more research is needed examining the role of culture, and using more rigorous methods (e.g., experience sampling, experimental design, longitudinal design, or mixed methods). This systematic review provides a detailed analysis of what is known regarding processes of religious/spiritual influence in the lives of adolescents, and hopefully better positions researchers to move the field forward.

Family Interdependence, Spiritual Perspective, Self-Transcendence, and Depression Among Korean College Students

The purpose of this study was to examine the mechanisms that might account for the effects of spirituality and self-transcendence on Korean college students' depression among 197 Korean fathers, mothers, and children. A structural equation analysis indicated that spiritual perspective related to lower depression through the mediating pathway of self-transcendence for individuals. Mothers' spiritual perspective and self-transcendence related to their children's depression through the mediating pathway of their own depression, but the same was not true for fathers. Findings help explicate the intergenerational transmission of depression and important predictors of depression related to spirituality.

Spiritual Criminology: The Case of Jewish Criminology

Throughout the ages and in most cultures, spiritual and religious thinking have dealt extensively with offending (person against person and person against the Divine), the response to offending, and rehabilitation of offenders. Although modern criminology has generally overlooked that body of knowledge and experience, the study of spirituality and its relation to criminology is currently growing. Frequently, though, it is conducted from the secular scientific perspective, thus reducing spiritual knowledge into what is already known. Our aim here is to present a complementary perspective; that is, spiritual criminology that emerges from the spiritual perspective. Following a description of the state-of-the-art in criminological research concerning spirituality and its impact upon individuals, we focus on Jewish criminology as an illustrative case study, and present a spiritual Jewish view on good and evil, including factors that lead to criminality, the issue of free choice, the aim of punishment and societal response, crime desistance, rehabilitation, and prevention. The proposed establishment of spiritual criminology can be further developed by including parallel schools of spirituality, to create an integrated field in criminology.

The Relationship Between Religiosity and Deviance Among Adolescents in a Religiously Pluralistic Society

Most empirical studies of religion and deviance have employed samples from Western countries, especially the United States, where one predominant religion-Judeo-Christianity-is an embedded fixture of the mainstream culture. By comparison, research conducted in East Asia, where religious pluralism is the norm rather than the exception, is extremely scarce. Moreover, a large proportion of the population in East Asia professes themselves to be atheists. Given the drastically different religious climates between East and West, it thus remains an important empirical question whether the research findings on religiosity and deviance garnered from Western samples can be generalizable to East Asia. Given this background, the current study assesses the linkage between religiosity and deviance using a sample of adolescents in South Korea, where secular social controls emanating from Confucianism are potent. The results of the study show that religiosity's deviance-constraining effects are considerably weaker in South Korea. In addition, many of the Western findings do not apply to the South Korean context.

Spiritual Psychotherapy for Adolescents with Conduct Disorder: Designing and Piloting a Therapeutic Package

Objective: Spiritual psychotherapy has been conceptualized in the context of love and belief as principles of existence. Spiritual psychotherapy can provide an opportunity to design programs to treat conduct disorder. The aim of this study was to introduce the Spiritual Psychotherapy Package for Adolescents with Conduct Disorder and execute it as a pilot study. Method: The intervention is a manual-guided program conducted over 14 group sessions, using the perspectives of object relations and attachment approach. It was executed for a group of eight adolescent boys with conduct disorder (mean age: 17.01 years) at Tehran reformatory. The Aggression Questionnaire and the Attachment to God Inventory were completed pre- and post-intervention. Results: There were no significant differences in outcome measures from pre- to post- intervention. Cohen's dav was applied to estimate the measure of the effect size in this study. Cohen's dav measures of avoidance and anxious attachment to God showed acceptable effect sizes. However, Cohen's dav measure of verbal aggression indicated a small effect size. Conclusion: We found evidence indicating acceptability of spiritual psychotherapy among adolescents with conduct disorder in attachment to God.

An Adverse Family Environment During Adolescence Predicts Marijuana Use and Antisocial Personality Disorder in Adulthood

Adult maladaptive behaviors including antisocial personality disorder (ASPD) and marijuana use are major public health concerns. At the present time, there is a dearth of research showing the interrelationships among the possible predictors of adult maladaptive behaviors (i.e., ASPD and marijuana use). Therefore, the current study examines the pathways from adverse family environments in late adolescence to these maladaptive behaviors in adulthood. There were 674 participants (52 % African Americans, 48 % Puerto Ricans). Sixty percent of the sample was female. Structural equation modeling in the current study included 4 waves of data collection (mean ages 19, 24, 29, and 36). An adverse family environment in late adolescence was related to greater externalizing personality in late adolescence, which in turn, was related to greater marijuana use in emerging adulthood. This in turn was positively associated with partner marijuana use in young adulthood, which in turn, was ultimately related to maladaptive behaviors in adulthood. An adverse family environment in late adolescence was also related to greater marijuana use in emerging adulthood, which in turn, was associated with an adverse relationship with one's partner in young adulthood. Such a negative partner relationship was related to maladaptive behaviors in adulthood. The findings suggest that family-focused interventions (Kumpfer and Alvarado in Am Psychol 58(6-7): 457-465, 2003) for dysfunctional families may be most helpful when they include the entire family.

Family Disruption and Intergenerational Reproduction: Comparing the Influences of Married Parents, Divorced Parents, and Stepparents

The transmission of individual characteristics and behaviors across generations has frequently been studied in the social sciences. For a growing number of children, however, the biological father was present in the household for only part of the time; and for many children, stepfathers were present. What are the implications of these changes for the process of intergenerational transmission? To answer this question, this article compares intergenerational transmission among married, divorced, and stepparents. Two forms of reproduction are studied: educational attainment and church attendance. For education, divorced fathers were as influential as married fathers, whereas stepfathers were less influential. For church attendance, married fathers were most influential, divorced fathers were least influential, and stepfathers were in between. Divorced mothers, in contrast, appeared to be more influential than married mothers. These findings lend negative support for the social capital hypothesis and positive support for notions of value socialization. The strong role of the divorced father for educational transmission is consistent with genetic processes and hypotheses about early advantages.