"Find that Balance:" The Impact of Cultural Consonance and Dissonance on Mental Health among Utah and Mormon Women

Why religion and spirituality are important in human biological research

The study of human biology includes exploration of all the genetic and environmental influences on human variation and life history, including impacts of sociocultural and physical environments. Religious practice and spirituality may be one of these influences. There are more than 5.8 billion religiously affiliated adults and children, accounting for 84% of the world's 6.9 billion people. Furthermore, 70% of Americans consider themselves spiritual in some way, including 22% who do not consider themselves religious, and the numbers for Europe are lower but proportionally similar. Such a high rate of religious affiliation and spiritual belief suggests that religion and spirituality could be sociocultural influences on human variation, but human biologists have scarcely attended to their impacts, as indicated by the limited numbers of relevant articles in the two flagship human biology journals. In this article, we discuss why human biologists may have overlooked this important force for human variability and highlight foundational work from human biology and other disciplines that can give our colleagues directions forward. We review the impacts of religion and spirituality at population and individual levels and call for human biologists to attend to the many aspects of religion and spirituality that can impact human biology and are much more than simply influences of denominational affiliation.

Attitudinal Acceptance of Intimate Partner Violence and Mental Health Outcomes for Female Survivors in Sub-Saharan Africa

While current literature evidences a strong association between gender-based violence exposure and adverse mental health outcomes, few studies have explored how attitudinal acceptance of intimate partner violence (IPV) might impact this relationship. This analysis employed data from 13–24-year-old females as part of the Violence Against Children Surveys in Nigeria, Uganda, and Malawi. Mental health status, defined by the Kessler Screening Scale for Psychological Distress, and suicide ideation served as outcome measures. Predictors of interest included lifetime experiences of IPV and attitudinal acceptance of IPV. Country-stratified logistic and ordinary least squares regressions were used to predict outcomes and included interactions between violence exposure and attitudinal acceptance of IPV. Violence exposure was associated with increased symptoms of mental distress and increased suicide ideation in all countries. Among those who experienced IPV, exhibiting attitudinal acceptance of IPV was associated with improved mental health in Nigeria and Malawi. IPV tolerance conferred lower odds of suicide ideation following IPV exposure in Nigeria. The findings suggest that programs aiming to reduce attitudinal acceptance of IPV must consider how these changes may interact with women’s exposure to IPV.

Family and Family-Like Relations for Transnational Migrants: Ideals of Care Informed by Kin, Non-Family, and Religion

Studies of transnational family formation and care relationships suggest that, while family forms and care values are idealized, they are also negotiated, enacted, and fluid constructs. Strategies of resilience and mechanisms of flexible care achieved by transnational families are fine-tuned under multiple influences. Among these influences are well-known sources such as social networks, as well as less well-understood sources such as religious teachings. We report findings of a 4-month, ethnographic study among Latinx immigrants to the U.S. whose ( n = 14) narratives of family “care” reflect their ideals and simultaneously work to linguistically produce role continuity. Thematic results address three key strategies for achieving this continuity: (1) valuations of flexibility; (2) family-like care by non-family and church members; and (3) commitments to and reliance on new networks, particularly through church relations. We conclude by suggesting how family-like care, such as that from church relations, informs the flexible relational obligations, resources, resiliencies, and values of transnational migrants.

Avatar Creation in Videogaming: Between Compensation and Constraint

Objective: We examine the extent that videogame avatars provide players with opportunities for identity exploration, aiming to test the findings of self-discrepancy theory research on the user/avatar relationship with novel cognitive anthropological methods. Specifically, we examine if avatar traits are idealized (more representative of players' ideal rather than actual self) or actualized (more representative of players' actual self) as a function of players' self-esteem. Materials and Methods: Utilizing cognitive anthropological methods, we examine the relationship between actual, avatar, and ideal selves. We first asked 21 respondents to list traits they associated with their various selves. We then asked 57 new respondents to perform four pile sorts of the salient items from these lists (1 unconstrained sort of like-traits, and 3 sorts of terms indicative of respondents' ideal/actual/avatar self). Analysis of this "free list" and "pile sort" data allowed us to clarify (in a manner sensitive to gamer culture) relationships between respondents' various conceptions of self, including how those relationships were modified by self-esteem. Illustrative quotes from the interviews further clarified these relationships. Results: Paired t-test analysis shows that informants as a whole describe their avatar compared with actual selves with fewer negative terms (idealization). Low-esteem players actualize what they deem as positive traits onto their avatars, while simultaneously idealizing avatars' negative traits by minimizing them. Compared with low-esteem gamers, high-esteem players associate significantly more positive attributes with all their various selves-actual, avatar, and ideal-while describing avatar compared with actual selves with fewer positive terms and comparable numbers of negative terms (the latter a process of actualization). Conclusion: Results point to the necessity of theoretical accounts that recognize that avatars may reflect a complex relationship with the user's actual and ideal self, without assuming that avatar play frees gamers from offline social, psychological, or bodily constraints.

Translating the theory of intersectionality into quantitative and mixed methods for empirical gender transformative research on health

Intersectionality theory has been used primarily in legal research to provide a framework for understanding the experiences of populations situated within multiple systems of oppression, particularly in relation to anti-discrimination law and gender-based violence. Gender transformative approaches to health seek to move beyond individual-level change and instead centre on restructuring the power relationships that create and maintain gender inequalities. Intersectionality theory is well-suited for the study of gender transformation on health, but there is a lack of consensus on clearly defined intersectional methodology in the field of public health, particularly for quantitative studies. Because qualitative methodologies are well-developed and employed with regularity for intersectional health research, the objective of this paper is to describe innovative quantitative and mixed methods approaches underutilised in public health and provide researchers examples of how to design a study's methodology to adequately address intersectional research questions. The proposed methods provide a toolkit for the investigation of complex interactions across multiple levels, which may offer insight into effective points of intervention to reduce disparities, strengthen larger social movements, and ultimately alter structural and policy contexts. Despite challenges posed by the theory, intersectional approaches may be the key to addressing persistent inequalities that limit gender transformation.