Examination of promotive and protective effects on early adolescent prosocial behavior through a bioecological lens

Introduction

Prosocial behavior during childhood has been associated with numerous positive developmental and behavioral outcomes in adolescence and adulthood. Prosocial behavior, which includes cooperation and helping others, develops within a bioecological context. Considering it through such a lens enhances the understanding of the roles of different bioecological factors in its development.

Methods

Using data from a longitudinal study of adopted children and children reared with their biological parents, this paper examined if positive aspects of a child's bioecological system at age 7 predict prosocial behavior in early adolescence (age 11), and whether these bioecological factors could offset risk due to biological family psychopathology and/or maternal prenatal substance use. The analyses incorporated variables from different levels of Bronfenbrenner's bioecological model (the individual, microsystem, exosystem, and macrosystem) and examined the promotive, and potentially protective, effect of each contextual factor, while also considering their interplay with biological family psychopathology and prenatal substance use.

Results

Results from linear regression models indicated that the microsystem variable of parental warmth at age 7 had a promotive effect on age 11 prosocial behavior. Further, in addition to its main effect, parental warmth was protective against maternal substance use during pregnancy when children were raised with their biological parent (s). Household type (biological family) and biological family internalizing psychopathology were the only other significant predictors in the model, with each associated with lower prosocial behavior at age 11.

Discussion

Study results extend prior work on the benefits of parental warmth on child outcomes by employing a strength-based, bioecological approach to the development of prosocial behavior during early adolescence and examining "for whom" the effects of parental warmth are most protective.

Religiosity and spirituality in the prevention and management of depression and anxiety in young people: a systematic review and meta-analysis

Historically, religion has had a central role in shaping the psychosocial and moral development of young people. While religiosity and spirituality have been linked to positive mental health outcomes in adults, their role during the developmental context of adolescence, and the mechanisms through which such beliefs might operate, is less well understood. Moreover, there is some evidence that negative aspects of religiosity are associated with poor mental health outcomes. Guided by lived experience consultants, we undertook a systematic review and quality appraisal of 45 longitudinal studies and 29 intervention studies identified from three electronic databases (Medline, PsycINFO and Scopus) exploring the role of religiosity and spiritual involvement (formal and informal) in prevention and management of depression and anxiety in young people aged 10 to 24 years. Most studies were from high-income countries and of low to moderate quality. Meta-analysis of high-quality longitudinal studies (assessed using Joanna Briggs Institute critical appraisal tools, n = 25) showed a trend towards association of negative religious coping (i.e., feeling abandoned by or blaming God) with greater depressive symptoms over time (Pearson's r = 0.09, 95% confidence interval (CI) -0.009, 0.188) whereas spiritual wellbeing was protective against depression (Pearson's r = -0.153, CI -0.187, -0.118). Personal importance of religion was not associated with depressive symptoms overall (Pearson's r = -0.024, CI-0.053, 0.004). Interventions that involved religious and spiritual practices for depression and anxiety in young people were mostly effective, although the study quality was typically low and the heterogeneity in study designs did not allow for a meta-analysis. The lived experience consultants described spirituality and religious involvement as central to their way of life and greatly valued feeling watched over during difficult times. While we require more evidence from low- and middle-income countries, in younger adolescents and for anxiety disorders, the review provides insight into how spirituality and religious involvement could be harnessed to design novel psychological interventions for depression and anxiety in young people.Review RegistrationThe systematic review was funded by Wellcome Trust Mental Health Priority Area 'Active Ingredients' 2021 commission and registered with PROSPERO 2021 (CRD42021281912).

An influence among influences: The perceived influence contribution scale development and use

Many youth programs seek [DW1] to understand their influence over time on participant outcomes. This paper offers a methodology for measuring a participant's perception of a program's contribution amid their perception of other youth influences such as those from family, school, peer groups, hobbies, and other organized activities. The instrument built on the large body of work on youth influences in order to capture the dominant factors in development of the item bank. In addition to item development, the paper documents face validity followed by content assessment of items using a research panel, a principal component analysis using a second panel, and a full pilot with older teens in other summer intensive programs. The scale's implementation for baseline and annual follow-up measures of an intensive summer research experience revealed stable and high relative contribution to older teen participants' academic and career decision making over time. The final scale includes 19 items in 6 factors of family & religion; interests organized by others; adult responsibilities; school; arts; and interests organized by self. The scale proved to be responsive to changes in influences while remaining stable over time.

Humanitarian Athletic Participation and Identity Work

Numerous studies examine youth purpose and volunteerism, but only few investigate how altruistic activities shape identity development within athletic contexts. Endurance-based humanitarian fundraising teams are becoming increasingly popular forms of volunteerism among adolescents and young adults in the United States, but little is known about their developmental role. Twenty-four participants (15–21 years of age; M = 17.42) were interviewed to identify the prominent themes that arose from their experiences while training for and participating in a marathon. A thematic analysis was used to determine the dominant themes that characterized the intersection of humanitarian marathon training and running with aspects of identity work. The majority of the comments of the participants were directly tied to their experiences in running the marathon. Four themes were identified including identity work, faith, purpose, and social connection. More so than exploring their possible selves, a consistent theme throughout the interview with the participants was what they learned about their current selves and the capacities they already possessed during their marathon experience.

What Morality and Religion have in Common with Health? Pedagogy of Religion in the Formation of Moral Competence

The aim of the article is to discuss how pedagogy of religion can contribute to the formation of moral competence and how this competence is in turn conducive to a new quality of life. Such analysis seems to be extremely important for modern educational theory. There are controversies concerning the role of morality in human life and its relationship with religion, and at the same time there is an increasing body of research that highlights the place and importance of religion in the formation of healthy individuals and societies. At the same time, the problem of the relationship between morality, religion and health is by no means new. The biblical writers already pointed out the connection between good and life, and between evil and death on the other hand. Both health and illness were taken to have their physical, inner, and spiritual dimensions. While Kulikova and Malchukova (2019) review the pedagogical and psychological subject literature, they lack references to the pedagogy of religion as a scientific discipline. This article aims to outline the Christian perspective on the formation of moral competence and its relationship with human health, understood as physical, mental, social and spiritual well-being. The understanding of this relationships is built on anthropological and transcendent foundations. Christian anthropological perspective means the acceptance of the so-called "personalistic norm." Christian transcendent framework of moral education refers to the divine reality of the only God, the Creator and Redeemer of man. Moral competence is the result of moral education, which aims at engaging all human faculties-reason, emotions, and will-in discovering, accepting and internalizing values. One way of fostering moral competence based on the pedagogy of religion is to use the principles of the so-called pedagogy of accompaniment and testimony.

Subjective Well-Being and Prosociality Around the Globe: Happy People Give More of Their Time and Money to Others

Subjective well-being (SWB) is positively related to prosocial giving and helping others, but so far, research has not explored the association of individual aspects of well-being with prosocial behavior across the world. We used a representative sample from the Gallup World Poll across 163 countries from 2006 to 2017 to explore the relationship between each aspect of well-being and prosocial behavior ( N = 1,797,630). We found that different aspects of SWB are not equally associated with prosocial behavior: While life satisfaction and positive affect consistently predicted being more prosocial across the globe, negative affect did not consistently predict being more or less prosocial. We further explore economic and cultural moderators of these relationships. Our findings underline the importance of studying the effects of the different components of SWB separately, indicating that life satisfaction and positive emotions—more so than negative emotions—consistently predict being more prosocial across the globe.

From Supporting Moral Competence to Fostering Spiritual Growth: The Psycho-Didactic Potential of the Konstanz Method of Dilemma Discussion (KMDD®)

This paper aimed to introduce the Konstanz Method of Dilemma Discussion KMDD® as one of the most effective methods that are designed to foster moral competence and, therefore, to promote tolerance and equality, regardless of cultural background, religion, or views. It is mainly used within the educational context, but it can be also implemented in different environments and conditions. The Konstanz Method of Dilemma Discussion should also be considered as the representative of a psycho-didactic approach to education. There is a possibility of assessing KMDD®’s effectiveness with the Moral Competence Test (MCT®), as well as comparing its significance with other methods that are not only based on the discussions of moral and spiritual dilemmas. Therefore, dilemma discussions would seem to be the best framework for practicing not only social skills and a democratic attitude but also positive mental health and psychological stability by providing a background for personal moral and spiritual growth.

The Altruism Trait: The Role of Religiousness

The aim of this study was to investigate the role of religiousness in predicting the altruism in students at Islamic Azad University of Neyshabur. The statistical population of this study included all students who studying at Islamic Azad University of Neyshabur in 2016-2017 academic years. Among them, 150 subjects were selected based on stratified sampling method upon humanities, science, engineering, physical education and medical fields. To collect the data, participants were administered Glock and Stark's religiousness scale (Religion and society in tension, Chicago, Rand McNally, Skokie, 1965) and Rushton, Chrisjohn and Fekken's altruism scale. The results indicated that the religiousness could predict the altruism. Regarding the findings of this study, religiosity is good predictor for altruistic behaviors in young adults. The results show that considering moral and spiritual issues can have a positive effect on altruism as a trait.

Patterns of Social Connectedness and Psychosocial Wellbeing among African American and Caribbean Black Adolescents

Adolescents are connected to multiple and interrelated settings (e.g., family, school), which interact to influence their development. Using the National Survey of American Life-Adolescent (NSAL-A), a nationally representative cross-sectional survey, this study examined patterns of social connection and Black adolescents' wellbeing and whether social connection-wellbeing links differed by ethnicity and gender. The sample included 1170 Black adolescents ages 13-17 (69% African American, 31% Caribbean Black, 52% female, mean age 15). Latent profile analysis was used to identify profiles of adolescent connections across family, peer, school, religion, and neighborhood settings. Four profiles of social connection emerged: unconnected, minimal connection, high family connection, and well-connected. The profiles differed in life satisfaction, self-esteem, mastery, coping, perceived stress, and depressive symptoms. The well-connected profile, characterized by connection to all five settings, had significantly higher life satisfaction, self-esteem, mastery, and coping, and lower perceived stress compared to the unconnected and minimal connection profiles and lower depressive symptoms than the unconnected profile. The well-connected profile also had better self-esteem and coping compared to the high family connection profile. The youth in the unconnected profile had significantly lower self-esteem and mastery and significantly higher depressive symptoms than the minimally connected youth. Moderation analyses showed no differences by ethnicity. However, differences by gender were observed for the association between connectedness and life satisfaction. The results support the critical need to examine connectedness across multiple settings and within group heterogeneity among Black youth to develop strategies to promote their psychosocial wellbeing.

Exploring Religiousness and Hope: Examining the Roles of Spirituality and Social Connections among Salvadoran Youth

Given the strong link between religiousness and hope, we sought to further understand the relations of these potentially powerful resources for youth living in adversity. Although existing research suggests that religiousness might be associated with adolescent hope via spirituality and social connections, few studies have tested models that integrate both. Thus, as applied psychologists, the aim of this paper was to test a theoretical model in the lives of youth. Drawing on a Relational Developmental Systems metatheory, we sought to further elucidate the relations between religiousness and hope and to explore how involvement in the faith-based youth-development organization, Compassion International (CI), might facilitate character strengths like hope. In order to do so, we tested whether religiousness was directly and indirectly (via spirituality and social connection) related to hopeful future expectations, using a sample of 9–15-year-olds in El Salvador (M = 11.6 years; n = 888), half of whom were involved in CI and the other half of whom were a locally matched counterfactual sample. Structural equation models revealed that higher levels of religiousness were directly and indirectly associated with higher levels of hope in relation to higher levels of spirituality and social connections among these youth. CI-supported youth reported significantly higher levels of religiousness than the counterfactual sample. Findings suggest that the relationship between religiousness and hope is best understood when it incorporates youth’s spirituality and social connections associated with religion.

Exploring Racial-Ethnic Pride & Perceived Barriers in PYD: A Latent Profile Analysis

This study sought to identify profiles of positive youth development (PYD) integrating racial-ethnic factors, specifically racial-ethnic pride and perceived racial-ethnic barriers in a sample of African American (77%) and Latino (23%) children (N = 234, Mean age = 8). Using a latent profile analysis, we found three profiles: The High PYD, Proud & Optimistic (High PYD, racial-ethnic pride, and low perceived racial-ethnic barriers), the High PYD, Proud & Aware (high PYD, pride, and perceived barriers), and the Low PYD and Disconnected (low PYD, pride and high barriers). The Optimistic profile exhibited fewer overall adjustment problems and higher standardized achievement at Time 2 than both the Aware and the Disconnected profiles. The Aware and the Disconnected showed similar adjustments. This study highlights the critical role of helping youth to feel competent, caring, connected, and proud, further supporting the role of socio-cultural factors in the PYD of African American and Latino children.

The Varieties of Religious Significance: An Idiographic Approach to Study Religion's Role in Adolescent Development

We present a rationale and method for taking an idiographic approach to study the role religion plays in adolescent development. We theorize that adolescents harness qualitatively different aspects of religion to address idiosyncratic developmental needs. Therefore, analyzing religion's role in adolescent development necessitates a case-by-case holistic analysis. We introduce a systematic method using narratives to identify the personal ways that individuals attribute meaning in general and regarding religion in particular. We present three detailed case studies from a sample of 20 religious Israeli Jewish Orthodox emerging-adult women who provided retrospective narrative accounts of their general and religious development through adolescence. Systematic analysis reveals that religion was significant to these women in diverse and personal ways, addressing markedly different adolescent developmental needs.

Religion, Spirituality, and Thriving: Transcendent Narrative, Virtue, and Telos

A theory is proposed to explain how religion/spirituality (R/S) is related to positive youth development and thriving. The concept of telos is employed to define thriving as continued growth through strength-based living that leads to contributing to one's communities and living out one's ethical ideals. Virtue development is proposed as a primary process by which R/S promotes thriving. Virtues are defined as hybrid personality units emerging when characteristic adaptations are given meaning by a transcendent narrative identity. R/S contributes to virtue formation through the ideological, social, and transcendent contexts embedded within religion by providing opportunities to grow both the characteristic adaptations and transcendent narrative identities necessary for virtue formation in youth and, ultimately, thriving. Implications for future research are discussed.

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.

Transcendent motivations and virtue development in adolescent marathon runners

OBJECTIVE

To understand how health, prosocial, and spiritual motivations correspond to changes in the virtues of self-control, patience, and interpersonal generosity among adolescents and emerging adults.

METHOD

Participants included adolescent and emerging adult athletes (N = 396; 12-22 years, M = 18.42, SD = 2.03) on marathon training teams fundraising for a faith-based charity. Participants completed self-report questionnaires four times over six months. Participants were 63% female and identified as 61% Caucasian, 17% Latino/a, 10% African American, 6% Asian American, and 6% other.

RESULTS

Bivariate latent growth curve models showed positive relations between baseline levels of transcendent motivations (spiritual, prosocial) and all three virtues (self-control, patience, interpersonal generosity) as well as baseline health motivation and self-control. Linear slopes in all three motivations were positively correlated with change in patience, and greater decreases in these motivations from wave 1 to wave 2 before recovering motivation in subsequent waves correlated with less change in patience. Only the linear slope in prosocial motivation positively correlated with change in generosity. None of the motivation slopes correlated with change in self-control.

CONCLUSIONS

More than just sport participation is required to cultivate virtue in adolescents; instead, transcendent and non-transcendent motivations are concurrently developing for athletes who increase in prosocial virtues.

Sense of Mission and Subsequent Health and Well-Being Among Young Adults: An Outcome-Wide Analysis

Purpose in life is potentially a modifiable “health asset” that enhances health and well-being. However, the association between purpose and health in younger populations remains understudied. In this study, we prospectively examined an aspect of purpose in life—specifically having a sense of mission—and a wide range of outcomes related to psychosocial well-being, mental health, health behaviors, and physical health in young adults. Longitudinal data from the Growing Up Today Study (2007–2010 or 2007–2013, depending on outcome; mean baseline age = 22.97 years) were analyzed using generalized estimating equations. Sample sizes ranged from 6,323 to 7,463, depending on outcome. Bonferroni correction was used to correct for multiple testing. All models controlled for sociodemographic characteristics, religious service attendance, maternal attachment, and prior values of the outcome variables. Greater sense of mission was associated with greater psychological well-being (including life satisfaction, positive affect, self-esteem, emotional processing, and emotional expression), greater use of preventive health care, more volunteer activities, and possibly fewer depressive symptoms. However, there was little association with physical health or other behavioral outcomes. The formation of a sense of mission may provide a novel target for promoting multiple facets of psychological well-being, prosocial character, and possibly mental health among young adults.

Religious Attendance Moderates the Environmental Effect on Prosocial Behavior in Nigerian Adolescents

There is a growing body of literature linking religious attendance to prosocial behavior (PB). The main purposes of the present study were to estimate genetic and environmental influences on the frequency of religious attendance (FRA) and to explore whether and how FRA moderates genetic and/or environmental influences on PB. As part of the Nigerian Twin and Sibling Study, 2860 (280 monozygotic male, 417 monozygotic female, 544 dizygotic male, 699 dizygotic female, and 920 opposite-sex dizygotic) twins (mean age = 14.2 years; SD = 1.7 years; age range = 12-18 years) completed a questionnaire regarding FRA and a PB scale. Similar to the findings from western twin samples, FRA showed substantial shared environmental influences of 74% (95% CI = 69%, 78%), with absence of genetic effects. The phenotypic correlation between FRA and PB was modest but positive and significant (r = .12; p < .01), suggesting that PB is higher among more frequent attenders than among less frequent attenders. The results of gene-environment (G × E) interaction model-fitting analysis revealed that FRA changed individual environmental experiences rather than genetic effects on PB such that while genetic variance was stable, non-shared environmental variance declined, leading the total phenotypic variance of PB to decrease with increasing levels of religious attendance.

Religiosity and interpersonal problems explain individual differences in self esteem among young adults with child maltreatment experiences

Child maltreatment can have a lasting impact, which is why it is important to understand factors that may exacerbate or mitigate self-esteem difficulties in adulthood. Although there is tremendous benefit that can come from religion and spirituality, few studies examine religious views after child maltreatment. Subsequent interpersonal difficulties may also affect self-esteem in maltreatment survivors. This study sought to examine interpersonal problems and religiosity as mediators in the link between childhood maltreatment and self-esteem in adulthood. The study recruited 718 women (M = 19.53 years) from a large public university. Participants completed questionnaires related to child abuse and neglect, interpersonal problems, religiosity, and self-esteem. Results demonstrated that all forms of maltreatment were associated with negative views of God and with more interpersonal difficulties. Viewing God as a punishing figure mediated the relationship between childhood emotional abuse and low adult self-esteem, along with several areas associated with interpersonal problems. Further, for both child emotional neglect and physical abuse, viewing God as less supportive mediated the relationship between child maltreatment and low adult self-esteem. The results may help in intervention for child maltreatment survivors by increasing awareness of the importance of religiosity in treatment to self-esteem issues in both childhood and adulthood.

A cultural take on the links between religiosity, identity, and meaning in life in religious emerging adults

Identity and meaning in life are core developmental assets in emerging adulthood. We analysed how religiosity is related to these intentional strivings in emerging adults enrolled in theological education, by depicting (1) identity strivings and meaning in life accounts in faith narratives (Study 1) and (2) links between personal identity and meaning in life profiles and religious beliefs, behaviours, and subjective experiences (Study 2). Both studies highlighted that a Foreclosed status, with high personal commitment and reduced exploration, was dominant in faith narratives and personal identity profiles. Also, in narratives meaning in life was reflected by a strong focus on presence of meaning through religious insights. Nonetheless, global meaning in life profiles indicated that many emerging adults were searching for a meaning in their lives, while reporting lower levels of presence of meaning. Identity Achievement and High Presence-High Search profiles were linked to the highest levels of subjective, behavioural, and cognitive religiosity. We highlighted the multidimensionality of identity and meaning in life strivings in emerging adults attending theological schools. We pointed out that even in a somewhat foreclosed cultural context (e.g., Romanian Christian Orthodox theological schools), religion represents a dynamic social and ideological context for self-development. Statement of contribution What is already known on this subject? Religious beliefs increase in emerging adults, doubled by decreases in religious behaviours, linked to an adherence to a more personal approach to religion. Religious youth are more committed to their faith and also explore identity and life meaning in relation to their religious strivings. Youth religious exemplars report close links between their religious faith and strivings for meaningful life goals. What does this study add? We investigated Christian Orthodox theology students, for whom religion is a normative dimension of personal and vocational development. A Foreclosed status, with high personal commitment and reduced exploration was dominant in faith narratives and in personal identity profiles. Many emerging adults were searching for a meaning in their lives, while at the same time reporting lower levels of presence of meaning. Identity Achievement and High Presence-High Search profiles were linked to higher levels of subjective, behavioural, and cognitive religiosity.

Identity and well-being of ethnic minority and mainstream adolescents in Bulgaria

<B>Background</b><br /> We study identity in the context of long-term sedentary groups in Eastern Europe in contrast to the frequently studied short-term immigrants in typical Western European or US American contexts. This paper provides a novel approach to youth identity in an Eastern European post-communist context for minority groups that are quite distinct from the mainstream group to advance the study of identity. Turkish-Bulgarians and Muslim-Bulgarians have been subjected to extensive assimilation campaigns, which prompted them to carefully negotiate their ethnic identity and sense of belonging.<br /> <br /> <B>Participants and procedure</b><br /> Participants were 366 adolescents aged 16 to 18 years (M = 16.72, SD = 0.71) from South Central and South Western regions of Bulgaria. This sample included Turkish-Bulgarian (n = 145), Muslim-Bulgarian (n = 85), and (mainstream) Bulgarian (n = 136) youth who provided data on personal, ethnic, familial, and religious identity as well as psychological well-being.<br /> <br /> <b>Results</b><br /> Turkish-Bulgarian youth scored higher on achievement, diffusion, and foreclosure but lower on moratorium and Bulgarian ethnic and familial identity than Muslim-Bulgarian and Bulgarian youth. Bulgarian mainstreamers scored significantly lower on religious identity compared to their Turkish-Bulgarian and Muslim-Bulgarian peers. Finally, Bulgarian mainstream identity significantly predicted well-being of youth from all groups, independent of their ethnic background.<br /> <br /> <B>Conclusions</b><br /> A strong ethnic and familial identity results in beneficial psychological outcomes for youth, even in the face of adversity and assimilation.

Identification with Multiple Groups in Multiethnic Middle Schools: What Predicts Social Ingroup Overlap?

Self-definition becomes a central task during early adolescence, as youth identify with multiple social groups. Focusing on ethnic identification and identification with other salient social ingroups (e.g., those based on extracurricular activities), we examined predictors of perceived ingroup membership overlap among ethnically diverse adolescents (n = 1264; M _age = 12.51; 53 % female). Social ingroup overlap remained relatively stable, but decreased, across the seventh to eighth grade. The number of cross-ethnic classmates in seventh grade predicted lower overlap in the eighth grade, and cross-ethnic friendships by eighth grade mediated this association. Findings underscore the opportunities provided by multiethnic middle schools for youth to connect and befriend one another across ethnic lines, as well as to foster divergent social identities that are associated with positive intergroup attitudes.

Thriving Among African-American Adolescents: Religiosity, Religious Support, and Communalism

While research has identified some positive factors in the lives of African-American adolescents, there is limited, yet growing, empirical research examining how positive factors foster thriving for these youth. Using a positive youth development framework, we examined naturally occurring factors that promote thriving among African-American adolescents. This cross-sectional study included 152 youth who were surveyed at five Black churches in a large Midwestern city. Using MPlus, the structural regression model results revealed support for a model that demonstrated religiosity, religious support, and communalism are significantly and directly related to thriving among African-American adolescents. Implications for theory, research and practice are discussed. Moving from a deficit lens to a strengths-based approach can facilitate understanding of developmental processes and provide a foundation for supporting and enhancing positive outcomes among African-American adolescents.

Psychological well-being among religious and spiritual-identified young gay and bisexual men

Religiosity and spirituality are often integral facets of human development. Young gay and bisexual men (YGBM), however, may find themselves at odds when attempting to reconcile potentially conflicting identities like religion and their sexual orientation. We sought to explore how different components of religiosity (participation, commitment, spiritual coping) are linked to different markers of psychological well-being (life purpose, self-esteem, and internalized homophobia). Using data collected in Metro Detroit (N = 351 ages 18-29 years; 47% African American, 29% Non-Latino White, 8% Latino, 16% Other Race), we examined how components of religiosity/spirituality were associated with psychological well-being among religious/spiritual-identified participants. An overwhelming majority (79.5%) identified as religious/spiritual, with most YGBM (91.0%) reporting spirituality as a coping source. Over three quarters of our religious/spiritual sample (77.7%) reported attending a religious service in the past year. Religious participation and commitment were negatively associated with psychological well-being. Conversely, spiritual coping was positively associated with YGBM's psychological well-being. Programs assisting YGBM navigate multiple/conflicting identities through sexuality-affirming resources may aid improve of their psychological well-being. We discuss the public health potential of increasing sensitivity to the religious/spiritual needs of YGBM across social service organizations.

Childhood Exposure to Religions With High Prevalence of Members Who Discourage Homosexuality Is Associated With Adult HIV Risk Behaviors and HIV Infection in Black Men Who Have Sex With Men

Exposure to childhood religious affiliations where the majority of members discourage homosexuality may have negative psychological impacts for Black men who have sex with men. This study tested the hypothesis that exposures to these environments during childhood were associated with adulthood human immunodeficiency virus (HIV)/sexually transmitted infection (STI) behavioral risk and HIV infection, because these exposures influenced HIV/STI risk by undermining race/sexual identity congruence and increasing internalized homophobia and interpersonal anxiety. Structural equation modeling as well as logistic and Poisson regressions were performed using baseline data from HIV Prevention Trials Network 061 ( N = 1,553). Childhood religion affiliations that were more discouraging of homosexuality were associated with increased likelihood of HIV infection; however, the association was no longer significant after adjusting for age, income, and education. Having a childhood religion affiliation with high prevalence of beliefs discouraging homosexuality was associated with increased numbers of sexual partners (adjusted odds ratio = 4.31; 95% confidence interval [3.76, 4.94], p < .01). The hypothesized path model was largely supported and accounted for 37% of the variance in HIV infection; however, interpersonal anxiety was not associated with HIV/STI risk behaviors. Structural interventions are needed that focus on developing affirming theologies in religious institutions with Black men who have sex with men congregants.

Filling the void: spiritual development among adolescents of the affluent

Building on both the spiritual development and affluent youth literature, the current study explores spiritual development and health outcomes in a sample of upper-middle-class youth. Exploratory analyses indicate long-term stability in religiosity and spirituality from late adolescence (mean age 18) well into emerging adulthood (mean age 24); specifically, a strong personal relationship with a Higher Power, that carries into the broader arena of life, appears to be the primary source of spiritual life in adolescence that transitions into young adulthood. Moreover, cross-sectional associations at age 24 suggest spiritual development may have important implications for increased mental health and life satisfaction, as well as decreased antisocial behaviors.

Religiosity and behavioral health outcomes of adolescents living in disaster-vulnerable areas

The influence of religiosity on behavioral health outcomes among adolescents living in disaster-prone areas has been understudied. This study utilized data from the National Survey on Drug Use and Health (2005-2010) to examine the relationship between religion, depression, marijuana use, and binge drinking. The sample included 12,500 adolescents residing in the Gulf Coast region of the USA. Results show that religious salience was directly related to depression, marijuana, and binge drinking. It was also indirectly related to both substance use outcomes through depression. Religious service attendance was unrelated to any of the outcomes. Implications of the findings are discussed.

Does adolescents' religiousness moderate links between harsh parenting and adolescent substance use?

Extant literature suggests that religiousness is inversely related to adolescent substance use; yet, no systematic investigation has examined whether religiousness may be a protective factor against substance use in the presence of risk factors. We examined whether religiousness moderates the links between parents' psychological and physical aggression and adolescent substance use directly and indirectly through adolescent self-control. The sample comprised adolescents (n = 220, 45% female) and their primary caregivers. Structural equation modeling analyses suggested that adolescents with low religiousness were likely to engage in substance use when subjected to harsh parenting, but there was no association between harsh parenting and substance use among adolescents with high religiousness. Furthermore, although harsh parenting was related to poor adolescent self-control regardless of religiousness levels, poor self-control was significantly related to substance use for adolescents with low religiousness, whereas the link between poor self-control and substance use did not exist for adolescents with high religiousness. The findings present the first evidence that adolescent religiousness may be a powerful buffering factor that can positively alter pathways to substance use in the presence of risk factors such as harsh parenting and poor self-control.

Cooccurrence des croyances religieuses, superstitieuses et de type délirant

Il existe peu de données expérimentales faisant le lien entre les croyances religieuses, superstitieuses et de type délirant, malgré que ces croyances aient un point commun : le fait qu’elles reposent sur peu ou pas de preuves. Ceci suggère qu’elles pourraient partager un mécanisme cognitif commun et donc être observées chez les mêmes individus. Pour tester cette dernière hypothèse, nous avons fait remplir des questionnaires d’idées de type délirant, de religiosité, et de superstition à 95 participants sans antécédents psychiatriques. Globalement, les croyances superstitieuses corrèlent positivement avec les croyances religieuses et les idées de type délirant et tendent donc à apparaître chez les mêmes individus. Cependant, les idées de type délirant ne sont que partiellement liées aux croyances religieuses. La relation entre les idées de type délirant et la religiosité demeure ambiguë.

Collective identity and well-being of Bulgarian Roma adolescents and their mothers

In Europe and specifically in Bulgaria, Roma represent the largest indigenous ethnic minority exposed to severe discrimination, social exclusion, poverty, and compromised well-being. To improve their conditions, identifying sources of psychological well-being for Roma is theoretically relevant and practically important. This study investigated the relation between ethnic, familial, and religious identities as salient collective identity components for psychological well-being among 194 Roma adolescents (age: M = 16.11 years, SD = 1.36) and their mothers (age: M = 35.95 years, SD = 3.54). The results indicated that in line with marginalization models of acculturation, Roma youth and their mothers showed a low endorsement of both Bulgarian mainstream and Roma ethnic identity. The average scores of well-being were also low. For both groups, familial identity was stronger compared to Roma, Bulgarian, and religious identity. A path model showed that collective identity was a positive predictor of well-being in both adolescents and mothers and that the mothers' collective identity was a predictor of adolescent well-being. Bulgarian mainstream identity had the strongest relationship with collective identity. It is concluded that, for Roma youth and their mothers, family is an important identity domain as it represents the most salient identification source that is not challenged in their environment.