Religion's role in promoting health and reducing risk among American youth

Religion, Psychedelics, Risky Behavior, and Violence

Research has found that psychedelic use is associated with positive behavioral changes, however research has yet to explore the relationship between socio-cultural conditions on this relationship. This paper intends to fill this gap by testing the effects of religious participation and beliefs on the relationship between psychedelic use and behaviors. This study examines the relationship between Lifetime Classic Psychedelic Use (LCPU), different aspects of religion (such as salience and attendance), and the likelihood of committing a violent assault. The analysis uses pooled data from the National Survey of Drug Use and Health (NSDUH) from 2015 to 2019, with a sample size of 282,768. Binary logistic regression models conducted in Stata 17 reveal that LCPU and religion (salience and influence) are independently associated with reduced violence. Additionally, two-way interactions indicate that the association between risky behavior and violence is smaller among individuals with high levels of religious salience. Furthermore, a three-way interaction suggests that the association between risky behavior and violence is smaller for those who have used psychedelics, with the largest effect observed among individuals with high religious salience. These results show that religious factors can influence the relationship between psychedelic use and behaviors, with both attendance and salience operating simultaneously.

Faith Activities in the Home Scale: A Validity and Reliability Study in Turkey

The main purpose of this study is to adapt both the reliability and validity of the Faith Activities in the Home Scale into Turkish. Among the 355 university students, 190 female and 165 male students participated in this study, which was conducted using data obtained from Sakarya University students. The Faith Activities in the Home Scale are evaluated in two different aspects: importance and frequency. The fit indices obtained in confirmatory factor analysis according to frequency scoring (x2 = 65.50, SD = 21, RMSEA = 0.076, NFI = 0.92, NNFI = 0.90, IFI = 0.94, CFI = 0.94, RFI = 0.87, GFI = 0.96, AGFI = 0.92, SRMR = 0.046) and good fit indices (x2 = 56.31, SD = 21, RMSEA = 0.068, NFI = 0.95, NNFI = 0.95, IFI = 0.97, CFI = 0.97, RFI = 0.92, GFI = 0.97, AGFI = 0.93, SRMR = 0.042) obtained from confirmatory factor analysis according to importance scoring. The internal consistency reliability coefficient of the Faith Activities in the Home Scale for frequency scoring was 0.81, and the internal consistency reliability coefficient for importance scoring was 0.84. The corrected item-total correlation coefficients of the scale ranged between 0.41 and 0.55 for frequency scoring and between 0.36 and 0.63 for importance scoring. These findings imply that the Turkish version of the Faith Activities in the Home Scale can be considered a valid and reliable measurement tool that can be used in research.

(Un)holy Smokes? Religion and Traditional and E-Cigarette Use in the United States

This study employed national cross-sectional survey data from the 2021 Crime, Health, and Politics Survey (n = 1578 to 1735) to model traditional cigarette and e-cigarette use as a function of religious affiliation, general religiosity, biblical literalism, religious struggles, and the sense of divine control. Although the odds of abstaining from cigarettes and e-cigarettes were comparable for conservative Protestants and non-affiliates, conservative Protestants were more likely to cut down on cigarettes and e-cigarettes during the pandemic. Religiosity increased the odds of abstaining from cigarettes (not e-cigarettes) and reduced pandemic consumption of cigarettes and e-cigarettes. Biblical literalism was unrelated to abstaining from cigarettes and pandemic changes in cigarette use; however, biblical literalists were more likely to cut e-cigarette use during the pandemic. While the sense of divine control was unrelated to abstaining from cigarettes and e-cigarettes, these beliefs increased the odds of cessation from traditional and e-cigarette use. Finally, our religious struggles index was unrelated to smoking behavior. Our study is among the first to report any association between religion and lower e-cigarette use.

Associations between religious/spiritual beliefs and behaviours and dietary patterns: analysis of the parental generation in a prospective cohort study (ALSPAC) in Southwest England

OBJECTIVE

Religious/spiritual beliefs and behaviours (RSBB) have been associated with health outcomes, with diet a potential mediator of this relationship. We therefore explored whether RSBB were associated with differences in diet.

DESIGN

Dietary patterns and nutrient intakes were derived from food frequency questionnaire completed by pregnant women in 1991-1992 (mean age = 28·3 years, range = 15-46) and by the mothers and partners 4 years post-partum (mothers mean age = 32·3, range = 19-49; partners mean age = 34·5, range = 18-74). RSBB exposures measured in pregnancy included religious belief, affiliation and attendance. We first explored whether RSBBs were associated with dietary patterns in confounder-adjusted linear regression models. If associations were found, we examined whether RSBB were associated with nutrient intake (linear regression) and following nutrient intake guidelines (logistic regression).

SETTING

Prospective birth cohort study in Southwest England (Avon Longitudinal Study of Parents and Children; ALSPAC).

PARTICIPANTS

13 689 enrolled mothers and their associated partners.

RESULTS

In pregnant women, RSBB were associated with higher 'traditional' (i.e. 'meat and two veg') and lower 'vegetarian' dietary pattern scores. Religious attendance and non-Christian religious affiliation were associated with higher 'health-conscious' dietary pattern scores. Religious attendance was associated with increased micronutrient intake and following recommended micronutrient intake guidelines, with weaker effects for religious belief and affiliation. Comparable patterns were observed for mothers and partners 4 years post-partum, although associations between RSBB and nutrient intakes were weaker for partners.

CONCLUSIONS

RSBBs are associated with broad dietary patterns and nutrient intake in this cohort. If these reflect causal relationships, diet may potentially mediate the pathway between RSBB and health.

The mediating role of healthy lifestyle behavior in the relationship between religious practice and academic achievement in university students

BACKGROUND

The issues of religious practice, healthy lifestyle behavior and academic achievement are global agendas. Most previous research has focused on either one or two of the variables, not three of them (e.g. just the relationship between religious practice and healthy lifestyle behavior). And addressing these three issues, by and large, demands a systemic approach to re-thinking the current level and improving it.

OBJECTIVE

To examine the causal relationship between religious practice, healthy lifestyle behavior, and academic achievement in the case of Debre Markos University (DMU) and Injibara University (IU), Ethiopia.

METHODS

Four hundred forty students are participated voluntarily using random sampling techniques. To attain this objective, a cross-sectional research method design was used.

RESULTS

The mean scores of students' healthy lifestyle behavior is more than average in all aspects. MANOVA results revealed that batch, ethnicity (region), and the university did not display a statistically significant difference among the composite (or combined) scores of both students' healthy lifestyles and religious practice. However, religious affiliation and gender religious practice and have an effect on religious practice and healthy lifestyle behavior respectively. The correlation output informs that religious practice and healthy lifestyle behavior are positively and significantly correlated with each other. Religious practice also significantly predicted students' healthy lifestyle behavior. Despite this, the academic achievement of students didn't have any relationship with their religious practice and healthy lifestyle behavior.

CONCLUSION

University students' healthy lifestyle behavior doesn't play an intervening variable in the effect of religious practice on academic achievement. Possible practical implications and recommendations have been forwarded.

Spiritually Well, Mentally Well? Examining the Early Life Religious Antecedents of the Impact of Spiritual Well-Being on Mental Health Among United Methodist Clergy in North Carolina

Research has consistently shown that the seeds of religiosity are planted and begin to take form during early life socialization, but little attention have been given to these dynamics among clergy members. In this study, we consider whether early life religious exposure may amplify the beneficial effects of spiritual well-being (having a "thriving" spiritual life) for mental health and burnout for clergy. Drawing from a life course perspective, we use longitudinal data from the Clergy Health Initiative, which sampled United Methodist Clergy in North Carolina (n = 1330). Key results suggest that higher frequencies of childhood religious attendance were consistently associated with lower depressive symptoms and burnout. The beneficial associations between spiritual well-being and lower depressive symptoms and burnout were also stronger for clergy with greater church attendance in childhood. The accumulation of "religious capital" for clergy who were raised in religious households with regular service attendance appear to accentuate the positive effects of spiritual well-being, which encompass a greater sense of closeness to God in their own lives and in ministry. This study identifies the importance of researchers taking a "longer" view of the religious and spiritual lives of clergy.

The prevalence of undernutrition among students attending traditional Ethiopian orthodox Tewahedo church schools in northwest Ethiopia

Background

Undernutrition is a major public health concern affecting the health, growth, development, and academic performance of adolescents studying in school. During this crucial period, dietary patterns have a vital impact on lifetime nutritional status and health. The problem of undernutrition among particular groups of adolescents attending traditional schools has not previously been studied. Therefore, this study aimed to assess the prevalence of undernutrition and associated factors among adolescents aged 10-19 years attending Orthodox Church schools in northwest Ethiopia.

Methods

An institution-based, cross-sectional study design was employed, with data collected from March 1 to 30, 2021. A simple random sampling technique was used to recruit a total of 848 male attendees of traditional schools. Data were collected via an interviewer-administered semi-structured questionnaire. The nutritional status of participants was assessed using anthropometric measurements. The WHO Anthroplus software was used for analysis. Both bivariable and multivariable logistic regression analyses were conducted to identify the factors associated with nutritional status. The degree of association between the independent variables and the dependent variable was assessed using odds ratios, reported with 95% confidence intervals, and a threshold of p ≤ 0.05.

Results

The prevalence of undernutrition was found to be 61.3% [95% CI: 58.1, 64.6]. The likelihood of developing undernutrition was elevated among those adolescents who were following the traditional school levels of dikuna (AOR = 4.3, 95% CI = 1.3, 13.6), kinne (AOR = 4.5, 95% CI = 1.4, 14.6), aquaquame (AOR = 9.9, 95% CI = 2.5, 39.88), tirguame (AOR = 6.4, 95% CI = 1.6, 25.6), and among those whose mothers had no formal education [AOR = 3.7, 95% CI: 1.2, 12.8]. In contrast, those adolescents who always washed their hands after a toilet visit had lower odds of undernutrition than their counterparts [AOR = 0.7, 95%CI: 0.5, 0.98].

Conclusion

More than three out of five participating male adolescents were undernourished. Thus, to improve the nutritional status of adolescents studying in traditional church schools, extensive health education for these adolescents is essential. Moreover, the establishment of well-resourced traditional religious school, equipped for the provision of an adequate, diversified diet, is important. Developing the habit of handwashing after visiting the toilet and before and after food preparation is also recommended for adolescent students.

Religion and Hate Crime Victimisation: A Representative Study of Young People in Finland

Key societal macro-trends, such as immigration and the increasing salience of post-secular and identity-based religiosity, are converging to increase the relevance of religion in everyday life. Such developments call for a reassessment of the religion–victimisation link. We analyse the prevalence and severity patterns of hate victimisation in different groups defined by religion and explore the links between routine activities and lifestyle factors in hate crime victimisation. Our research site, Finland, is a country with a long history of religious homogeneity, recently interrupted by religious pluralisation. We draw on the 2020 sweep of the Finnish Self-Report Delinquency Study (FSRD), a nationally representative crime survey targeting 15–16-year-olds (N  = 5482). We found that religiously unaffiliated and Muslim youths have an above-average risk of hate crime victimisation. There were some indications that the patterns of victimisation are different across religious denominations. For instance, Muslim youths were more likely to be attacked by adults. Hate crime victimisation risk was not mediated by routines and lifestyles. Independent of religion, there was, however, a strong and direct positive association between hate victimisation and a risky lifestyle, i.e. substance use and interaction with delinquent peers. Comparing the findings with assault victimisation, we observed that the results are largely specific to hate crime offending rather than assault victimisation in general. We discuss the findings from the perspective of criminological theory, future research needs, and policy implications.

(Un)holy Smokes? Religion and Traditional and E-Cigarette Use in the United States

This study employed national cross-sectional survey data from the 2021 Crime, Health, and Politics Survey (n = 1578 to 1735) to model traditional cigarette and e-cigarette use as a function of religious affiliation, general religiosity, biblical literalism, religious struggles, and the sense of divine control. Although the odds of abstaining from cigarettes and e-cigarettes were comparable for conservative Protestants and non-affiliates, conservative Protestants were more likely to cut down on cigarettes and e-cigarettes during the pandemic. Religiosity increased the odds of abstaining from cigarettes (not e-cigarettes) and reduced pandemic consumption of cigarettes and e-cigarettes. Biblical literalism was unrelated to abstaining from cigarettes and pandemic changes in cigarette use; however, biblical literalists were more likely to cut e-cigarette use during the pandemic. While the sense of divine control was unrelated to abstaining from cigarettes and e-cigarettes, these beliefs increased the odds of cessation from traditional and e-cigarette use. Finally, our religious struggles index was unrelated to smoking behavior. Our study is among the first to report any association between religion and lower e-cigarette use.

Religiosity and Physical Health of Middle–Old Aged African Americans: The Linking Role of Self-Control

Objective: This study examined a psychological process (i.e., sense of control) that links religiosity to self-reported physical health in older African Americans. Methods: Two waves of data from 231 middle–old aged African Americans (AAs) were used to test two specific hypotheses: (a) religiosity influences changes in sense of control middle–old aged AAs, and (b) sense of control influences changes in global physical health in middle–old aged AAs. The analysis used two modeling approaches: (a) an autoregressive cross-lagged modeland (b) a parallel growth/change model. Results: The results of both types of models showed that religiosity positively influenced changes in sense of control and that sense of control positively influenced changes in physical health in middle–old aged AAs over time. Discussion: These findings provide evidence that sense of control links religiosity to physical health in older African Americans. The theoretical and practical implications of the findings are discussed.

The Relationship between Christian Religiosity and Adolescent Substance Use in China

Abundant research has shown that Christian religiosity inhibits adolescent substance use, especially in communities where most of the population shares the same religious values and beliefs. Due to the lack of empirical research, it is unclear if Christian religiosity has the same inhibitory influence in predominantly secular and religiously diverse societies. This study aims to bridge this gap and thereby improve our understanding of the relationship between Christian religiosity and delinquent behavior in different cultural contexts. Through the analysis of survey data collected from a large probability sample of adolescents in China's special administrative region of Macau, this study found a strong inverse relationship between Christian religiosity and adolescent substance use, despite the predominantly secular nature of Macau society. In contrast, religious commitment among non-Christian youths showed no relationship with substance use. The theoretical and practical implications of the findings are discussed.

Linguistic predictors from Facebook postings of substance use disorder treatment retention versus discontinuation

Background: Early indicators of who will remain in - or leave - treatment for substance use disorder (SUD) can drive targeted interventions to support long-term recovery.Objectives: To conduct a comprehensive study of linguistic markers of SUD treatment outcomes, the current study integrated features produced by machine learning models known to have social-psychology relevance.Methods: We extracted and analyzed linguistic features from participants' Facebook posts (N = 206, 39.32% female; 55,415 postings) over the two years before they entered a SUD treatment program. Exploratory features produced by both Linguistic Inquiry and Word Count (LIWC) and Latent Dirichlet Allocation (LDA) topic modeling and the features from theoretical domains of religiosity, affect, and temporal orientation via established AI-based linguistic models were utilized.Results: Patients who stayed in the SUD treatment for over 90 days used more words associated with religion, positive emotions, family, affiliations, and the present, and used more first-person singular pronouns (Cohen's d values: [-0.39, -0.57]). Patients who discontinued their treatment before 90 days discussed more diverse topics, focused on the past, and used more articles (Cohen's d values: [0.44, 0.57]). All ps < .05 with Benjamini-Hochberg False Discovery Rate correction.Conclusions: We confirmed the literature on protective and risk social-psychological factors linking to SUD treatment in language analysis, showing that Facebook language before treatment entry could be used to identify the markers of SUD treatment outcomes. This reflects the importance of taking these linguistic features and markers into consideration when designing and recommending SUD treatment plans.

The clinical pattern of intentional injuries at a primary Saudi Arabian trauma center

Purpose

The term "intentional injuries" refers to a spectrum of injuries resulting from self-inflicted injuries, interpersonal violence, and group acts of violence. Intentional injuries are underreported in Saudi Arabia. This study aimed to analyze and evaluate the characteristics of intentional injuries in patients who presented to the emergency department of a primary trauma center in Medina, Saudi Arabia in 2013.

Methods

A prospective cohort database analysis of the clinical patterns and treatment outcomes of 252 patients who had intentional injuries between January and December 2013 was done.

Results

The proportion of trauma patients with intentional injuries was 1.3%. The mean age was 34.2±9.4 years, 141 patients (56.0%) were male, and 111 (44.1%) were female (male to female ratio, 1.27:1). The majority (n=159, 63.1%) of injuries occurred at night. Most occurred outside the home (n=180, 71.0%). Financial problems (n=62, 24.6%) and social disputes (n=61, 24.2%) were the most common reasons. Sharp objects (n=93, 36.9%) were the most common weapons used. The head and neck were the most commonly injured areas (n=63, 54.4%). Superficial cuts (n=87, 34.5%), were the most common type of injury. Suturing of wounds (n=54, 21.4%) and surgical debridement (n=47, 18.7%) were the most commonly performed modalities of management.

Conclusions

We conclude that intentional injuries in Saudi Arabia are a health care hazard that is, unfortunately, underreported. The clinical pattern is similar in most aspects to international reports but differs in certain features due to the specific religious and conservative characteristics of the community. Nationwide clinical studies are strongly recommended.

The Influence of Parental Religiosity on the Health of Children during Late Adolescence/Early Adulthood: A Test of Mediation

The present study explores whether adolescent religiosity, health-related behaviors, and marital stability mediate the association between parental religiosity and health. Using data from the National Longitudinal Study of Adolescent to Adult (Add) Health, I model potential direct and indirect effects between three measures of parental religiosity (i.e., parental institutional religiosity, parental personal religiosity, and parental religious affiliation); three sets of mediators indicating adolescent religiosity, health-related behaviors, and marital stability; and self-rated health during late adolescence/early adulthood. Overall, I found that parental institutional religiosity has a direct effect on the self-rated health of children during late adolescence/early adulthood, and that it influences self-rated health by reducing adolescent and parental smoking. I also found evidence for deleterious effects of parental institutional religiosity on health as well. Future research should explore variation in the influence of parental religiosity on self-rated health between various sociodemographic groups and between different stages of the life course.

Societal Emphasis on Religious Faith as a Cultural Context for Shaping the Social-Psychological Relationships Between Personal Religiosity and Well-Being

How does a society’s religious context affect the relationships between personal religiosity and well-being? To explore this question, we used two measures of personal religiosity, the absolute importance of religion, and the importance of religion relative to the importance of six life domains, viz., family, friends, work, politics, leisure, and religion. To test the generalizability of relationships between these two measures of personal religiosity and well-being, we tested them across representative samples of 66,992 persons from 47 societies varying in their emphasis on socializing children for religious faith. Pan-societally, personal religiosity predicted many of the five well-being measures including satisfaction with life, happiness, subjective health, trust of strangers, and trust of known others, but in opposite directions depending on whether the absolute or the relative importance of personal religiosity was used. Controlling for wealth, a societal emphasis on socializing children for religious faith moderated the links of personal religiosity with happiness, trust of strangers, and trust of known others, but most evidence revealed that a societal emphasis on religious faith attenuated the strength of these linkages. We argue that measuring an individual’s religiosity in the context of their daily living yields a more realistic view of religion’s role in personal life and social living and suggest that there are both personal and social costs for investing strongly in religion relative to other domains of daily life. Societal religious context must also be assessed to provide a more nuanced understanding of personal religiosity and its associated correlates.

Fostering spirituality and psychosocial health through mind-body practices in underserved populations

Background

This study examined changes in spirituality and psychosocial outcomes among African American and rural adults participating in a culturally-adapted mind-body intervention.

Methods

African American (n = 22) and rural (n = 38) adults in Harmony & Health attended mind-body sessions twice a week for eight weeks and completed questionnaires on spirituality and psychosocial distress at baseline and post-intervention. Linear regression and repeated measures analyses were used to examine associations between intervention attendance and spirituality.

Results

Attendance was significantly associated with increased spirituality (β=0.168, p = 013). Repeated measures analyses revealed a significant three-way interaction between attendance, spirituality, and study site (F(9,31)=2.891, p = 013). Urban African American participants who attended ≥75% of sessions reported greater increases in spirituality.

Conclusion

Findings suggest that mind-body practices may foster spirituality in urban African American adults. Additional adaptations are needed to strengthen spirituality in rural residents and to improve psychosocial health and wellbeing in this underserved population.

The associations of religiosity and family atmosphere with lifestyle among Saudi adolescents

There have been gradual sociocultural changes in Saudi Arabia due to globalization. This allows a unique opportunity to examine religiosity and family atmosphere in relation to lifestyle among Saudi adolescents. In this cross-sectional study, 2067 school students (grades 7-12) from 32 randomly selected schools in Al-Qassim, Saudi Arabia were enrolled. Perceived religiosity, family atmosphere, lifestyle (e.g., physical activity, diet, screen time, obesity, and smoking), demography, parental attributes, and religious practices were assessed with validated scales and questions. A risk profile was created from the lifestyle variables (none, one, two, or ≥ three), and the students were grouped into low versus high religiosity and low versus high family atmosphere using a median split. Multinomial regressions were used to model the lifestyle risk profile. The mean age ±standard deviation was 15.5 years ±1.7, and 35% were girls; 28% had no risk factors, 32% had one, 25% had two, and 15% had ≥3. After adjustment, both low religiosity and low family atmosphere were significant correlates of the lifestyle risk profile (e.g., ≥3 risk factors: religiosity OR = 2.9, 95% CI: 2.1, 4.0; family atmosphere OR = 2.0, 95% CI: 1.5, 2.8). Those with both low religiosity and low family atmosphere were more likely to have a higher lifestyle risk profile than those who scored high in religiosity and better in family atmosphere (e.g., ≥3 risk factors: OR = 5.9, 95% CI: 3.7, 9.5). Hence, higher religiosity and better family atmosphere are associated with less risky lifestyles among Saudi adolescents.

Talking With Children About Race and Racism

Children notice race from an early age. They also observe and can understand injustices among people. However, research shows that not all caregivers discuss race, identity, and racism. Some avoid the topic altogether. There are significant repercussions when we do not provide space for these formative conversations. Silence allows stereotypes, biases, and racism to be reinforced. There is a role and a responsibility for mental health practitioners to undertake these sometimes difficult conversations and practices with patients and parents. Illustrative examples to use with children of different ages are presented as a means of supporting parents in their discussion of race and racism with their children.

Comparison of Lifestyle of Catholics and Seventh-Day Adventists and the Relationship with Homocysteine as Risk Factor for Cardiovascular Diseases, a Cross-Sectional Study in Polish Males and Females

Background: A review of epidemiological data demonstrates relationships between defined health behaviours linked with religious affiliation and a reduced risk of developing and dying from Cardiovascular Disease (CVD). The aim of the study was to compare the lifestyle of Seventh-day Adventists (SDA) and Catholics (CA), to determine the relationship between the lifestyle of SDA, CA and the level of serum homocysteine as a risk factor for CVD. Methods: A cross-sectional study was conducted on 252 SDA and CA. The following tools were used: interview questionnaire, anthropometric measurement, the International Physical Activity Questionnaire (IPAQ), the Inventory of Health Behaviours (IHB), the Perceived Stress Scale (PSS-10), laboratory tests (homocysteine level), and the Fagerström Test for Nicotine Dependence (FTND). Results: Selected lifestyle elements, such as smoking cigarettes, drinking alcohol, physical activity, diet, Body Mass Index (BMI), health behaviours on the IHB, psychosocial factors and level of stress for CA were significantly different in comparison to SDA. The religion professed by the respondents was not significantly associated with the increased level of homocysteine as a risk factor for cardiovascular diseases (CVD). The level of homocysteine for CA were significantly different in comparison to SDA. The studied group of CA was significantly influenced by socio-demographic factors: gender, age, education, place of residence, BMI and lifestyle: drinking alcohol and smoking cigarettes, consumption of dark bread, pasta, and groats. For the studied group of SDA, the level of homocysteine was significantly influenced by socio-demographic factors such as gender, age, professional activity, and consumption of legumes. Conclusions: Public health professionals and nurses should develop culturally specific educational interventions.

Religiosity and Adolescent Major Depressive Episodes Among 12-17-Year-Olds

This study examined whether age plays a role in the relationship between religiosity and adolescent major depressive episodes (MDEs). The 2012 National Survey on Drug Use and Health data was examined. Odds ratios were computed to determine if the association between religiosity and MDE differed based on age of adolescent among 12-13-year-olds, 14-15-year-olds, and 16-17-year-olds. Results indicated that 9.7% of adolescents reported having an MDE within the past year. Past-year MDE did not differ based on religious attendance for any of the three age groups. However, 12-13- and 14-15-year-olds who did not feel their religious beliefs influence how they make decisions in their life were at increased risk for a past-year MDE. For 15-16-year-olds and 16-17-year-olds, those who did not feel it was important that their friends share their religious beliefs were at increased risk for a past-year MDE. Such findings appear to indicate that certain aspects of religiosity may provide a significant protective effect against adolescent MDE. Prevention professionals and health educators should consider these findings to help bolster ongoing and future MDE prevention efforts. Recommendations for future research are provided.

With a little help from my (Canadian) friends: Health differences between minimal and maximal religiosity/spirituality are partially mediated by social support

RATIONALE

Higher levels of religion and spirituality (R/S) are associated with better health in both Canadian and American samples. One mechanism that can account forthis relationship is social support, which is positively associated with higher R/S and is positively associated with overall wellness. Although social support has been found to mediate the relationship between R/S and health in American samples, parallel research on Canadian samples is lacking.

OBJECTIVE

While having cultural similarities, Canada and the United States have noteworthy differences with respect to religion, politics, and demographics. Consequently, it is problematic to assume that social support accounts for the R/Shealth relationship for Canadians. The goal of the current study was to explore whether social support mediated the relationship between R/S and health outcomes.

METHOD

Using individuals ≥20 years of age from the 2012 Canadian Community Health Survey - Mental Health component (N ≥ 9043), we isolated people who had either the lowest or highest possible score on a composite measure of R/S. We then compared 'minimal R/S' respondents to 'maximal R/S' respondents on 11 health outcomes and investigated if these health disparities attenuated when accounting for differences in social support.

RESULTS

Maximal R/S was associated with better health for nine of the tested outcomes, but seven of these relationships were attenuated when social support was added to the model. The two remaining outcomes, drug abuse/dependence and alcohol abuse/dependence, were not significantly impacted by the inclusion of social support.

CONCLUSION

Social support plays a mediating role in many R/S-health relationships for Canadians. Although R/S appears to have a statistical relationship with many health outcomes, several of these lack practical significance.

Factors related to spiritual health in Chinese haemodialysis patients: A multicentre cross-sectional study

Aim

This study aimed to investigate the current situation of the spiritual health of maintenance haemodialysis (MHD) patients in China and analyse the influencing factors.

Methods

A total of 418 patients who underwent maintenance haemodialysis in three grade A tertiary hospitals were selected. The influencing factors were evaluated with demographic questionnaire, the Functional Assessment of Chronic Illness Therapy-Spiritual Well-Being (FACIT-Sp-12), Family APGAR Index, Herth Hope Index (HHI) and Acceptance of Illness Scale (AIS).

Results

Spiritual health was positively correlated with the HHI, Family APGAR and AIS scores. Nationality, HHI score, Family APGAR score and AIS score were independent influencing factors of spiritual health. MHD patients had a moderate level of spiritual health. Nationality, hope, family function and acceptance of illness were significant predictors of spiritual health. Patients who have higher hope levels, better family functioning and better illness acceptance may maintain better spiritual health.

Determinants of stakeholders' intention to adopt pharmacogenomic

Pharmacogenomics (PGx) testing, which aims to identify the genes that affect our responses to drugs, has been favoured by healthcare professionals as a means of maximising drug efficacy and improving the safety and cost-effectiveness of healthcare. Support from the public is needed to determine the successful development of this technology and its implementation in society. Therefore, the objective of this paper was to analyse factors that influence stakeholders' intentions to adopt pharmacogenomic testing in Malaysia. A validated instrument was administered through face-to-face interviews with a total of 421 adult respondents who were stratified according to 2 stakeholder groups: healthcare providers (n = 221) and patients/family members (n = 200). The data were then analysed using SPSS® version 24 software and the advanced multivariate statistical approach of Partial Least Square (PLS) path modelling in order to analyse the complex relationships among variables. Results of the studies indicated that the Malaysian stakeholders had a high amount of trust in the key players (mean score of 5.31), perceived high benefits (mean score of 5.53) and claimed to have high intentions of adopting PGx (mean score of 5.39). The majority of the predictors have significant direct relationships with the intention to adopt PGx, with the exception of moral concerns. Perceived benefits appeared to be the most important direct predictor of the intention to adopt PGx testing (ß = 0.371, P < 0.001) followed by trust in the key players (ß = 0.312, P < 0.001), engagement (ß = 0.272, P < 0.001) and religiosity (ß = 0.133, P < 0.01). In addition, perceived risks also had a direct negative association with the intention to adopt PGx (ß = -0.096, P < 0.05). At the same time, the perceived benefits also served as a mediator for all the other factors except risk. The results provide insights into the multidimensional nature of the determinants of the intention to adopt PGx testing in Malaysia. Although the results showed that the stakeholders in Malaysia were very positive towards PGx testing, they were also cautious about it. The predictors identified in this study can serve as indicators for social acceptance of PGx testing to facilitate the clinical research and implementation of PGx.

Association between life-style behaviors and health outcomes in Adventist and non-Adventist adolescents in Mexico: a pilot study

Background

Identifying lifestyle-related health predictors affecting adolescent behaviors is a matter of interest and study for diverse audiences, including the religious sphere. The Adventist religion recommends their followers to adopt a healthy diet, adequate rest, physical activity, sufficient water intake, and non-use of addictive substances such as alcohol, tobacco, and drugs, as well as fostering faith and hope to give meaning to life.

Methods

A cross-sectional and observational study was conducted among adolescent students aged 13 to 19 years old in Montemorelos City, Nuevo León, Northern Mexico, between September 14, 2017 and February 13, 2018. This study included 363 Mexican adolescents, consisting of 202 Adventists and 161 non-Adventists. The binomial logistic regression analysis was performed to examine the relationships between religious affiliation and life-style behaviors and evaluate the effect of life-style behaviors on health outcomes by religious affiliation. Age, gender, type of residence, and place of birth were controlled.

Results

We found that Adventist adolescents were more likely to be watching TV for 2 h or less per day (p < 0.001), have enough sleeping time for 7 h or more (p < 0.001), go to bed early at 11 o’clock or before (p < 0.001), and have breakfast (p = 0.006) than non-Adventist adolescents significantly. It indicates that Adventist students are more likely to have healthier life-style behaviors than non-Adventist students. The multiple binomial regression models showed that in the group of Adventist adolescents sporting activity and hours watching TV were significantly associated with obesity risk (p = 0.001) and risky eating patterns (p = 0.044), respectively, controlling for age, gender, type of residence, and place of birth. No relationship was found between life-style behaviors and health outcomes in non-Adventist adolescents.

Conclusions

Religious affiliation could serve as a predictor of healthy behaviors among adolescents. This study concluded that Adventist adolescents are more likely to have a healthier lifestyle behavior than non-Adventist adolescents and various health-related behaviors were specifically identified among Adventist participants.

Smoking and Religion: Untangling Associations Using English Survey Data

While factors affecting smoking are well documented, the role of religion has received little attention. This national study aims to assess the extent to which religious affiliation is associated with current-smoking and ever-smoking, controlling for age, sex, ethnicity and socio-economic status. Variations between adult and youth populations are examined using secondary analysis of individual-level data from 5 years of the Health Survey for England for adult (aged >20, n = 39,837) and youth (aged 16-20, n = 2355) samples. Crude prevalence statistics are contrasted with binary logistic models for current-smoking and ever-smoking in the adult and youth samples. Analyses suggest that Muslims smoke substantially less than Christians. Highest levels of smoking characterise people not professing any religion. Associations between smoking and the Muslim religion attenuate to statistical insignificance in the face of ethnic and socio-economic factors. An association between smoking and the absence of a religious affiliation is sustained. An understanding of the association between smoking and religion is essential to the development of tobacco control programmes.

Physical Activity for Lent: Changes in and Associations Between Religiosity, Enjoyment, Motivation, and Physical Activity

Purpose: Given the unequal distribution of physical activity (PA) opportunities across middle schools, alternative options for promoting it should be explored. Faith-based schools are positioned to offer religious-themed PA interventions, yet few have been reported. We replicated previous research by investigating the effects of the Physical Activity for Lent (PAL) program on change in step count (ΔPA) and its associations with religiosity, enjoyment, and motivation (four subscales). Method: Over the 6-week Lenten season, three Catholic middle schools' students (n = 128) participated in a randomly allocated controlled crossover trial of a pedometer-based virtual journey that followed Jesus's life path. We used the Reliable Change Index (RCI), general linear mixed models, and logistic regression to identify changes (pre- to post-Lent) in the independent variables, and their association with ΔPA overall and of being in the highest ΔPA tertile. Results: Between 11.6% (religiosity) and 34.7% (external regulation) of participants' scores changed. School (School 3 > Schools 1 and 2 by ~2,400 steps/day, p < .001) and grade (6th grade > 7th and 8th grades by ~2,500 steps/day, p < .001) - but not religiosity, enjoyment, or motivation - were significant predictors of ΔPA. As RCI for intrinsic motivation and identified regulation increased, students were more (OR = 2.49) and less (OR = 0.74) likely, respectively, to be in the high ΔPA tertile. Conclusion: Desirable ΔPA was situational (i.e., school, grade) and highest ΔPA tertile was associated with autonomous motivation. Faith-based PA interventions may need to include additional components to realize even greater gains.

Boundary violations and adolescent drinking: Observational evidence that symbolic boundaries moderate social influence

Scholars of social influence can benefit from attending to symbolic boundaries. A common and influential way to understand symbolic boundaries is as widely shared understandings of what types of behaviors, tastes, and opinions are appropriate for different kinds of people. Scholars following this understanding have mostly focused on how people judge others and how symbolic boundaries align with and thus reproduce social differences. Although this work has been impressive, I argue that it might miss important ways in which symbolic boundaries become effective in everyday social life. I therefore develop an understanding of how symbolic boundaries affect people's ideas and decisions about themselves and their own behavior. Based on this, I argue that focusing on boundary violations-that is, what happens if people express opinions or enact behavior that contravenes what is considered (in)appropriate for people like them-might offer an important way to understand how symbolic boundaries initiate and shape cultural and social change. Using data from Add Health, I demonstrate the utility of this line of argument and show that boundary violations play an important role in channeling social influence. Conservative/Evangelical Protestants and to a lesser degree Catholics, but not Mainline Protestants are highly influenced by the drinking of co-religionists. I consider the implications for cultural sociology.

Religiosity and Premarital Sexual Behaviors among Adolescents: An Analysis of Functional Form

While numerous studies show a persistent inverse association between religion variables and adolescents' sexual behaviors, the nature of this relationship is not well understood. Specifically, many previous studies presuppose that the associations between adolescent religiosity and sexual behaviors are linear. However, a number of studies have also identified important nonlinearities of religious influence during adolescence, with highly religious individuals being distinct from their peers. Incorporating this knowledge into a theoretically-motivated modeling approach, this article provides a comparative analysis of functional forms describing the relationships between religiosity and adolescent sexual behaviors. Using data from two waves of the National Study of Youth and Religion, a linear functional form is compared with nonlinear alternatives that link multiple religion measures to outcomes of sexual activity. Results show that the majority of these relationships are best defined by nonlinear functional forms, suggesting that the influence of religiosity increases as individuals become more religious.

Religion, Combat Casualty Exposure, and Sleep Disturbance in the US Military

Does religious involvement (i.e., attendance and salience) mitigate the association between combat casualty exposure and sleep disturbance among US military veterans? To address this question, we analyze cross-sectional survey data from the public-use version of the 2011 Health Related Behaviors Survey of Active Military Personnel. Results from multivariate regression models indicate: (1) Combat casualty exposure was positively associated with sleep disturbance; (2) religious salience both offset and moderated (i.e., buffered) the above association; and (3) religious attendance offset but did not moderate the above association. We discuss study implications and limitations, as well as some avenues for future research.

Problematic social networking site usage and substance use by young adolescents

Background

Substance use and abuse by young adolescents has become a serious issue for public health services, and several socio-environmental factors can influence how vulnerable a young adolescent may be to their appeal. The present study was devised to examine whether substance use in early adolescence is associated with problematic social networking site usage (PSNSU).

Methods

In the academic year 2013–2014, secondary schools in Padua (north-eastern Italy) were involved in a survey called “Pinocchio”. A sample of 1325 pupils attending years 6 to 8 (i.e. aged from 11 to 13 years) completed self-administered questionnaires, in which PSNSU was measured by applying the DSM-IV criteria of dependence to identify any social network addiction disorder and its fallout on daily life. Multivariate analysis (ordered logistic regression) was performed to assess an adjusted association between young adolescents’ substance use and PSNSU.

Results

The percentage of pupils classified as problematic social networking site users rose with age (from 14.6% in year 6 to 24.3% in year 7, and 37.2% in year 8), and it was higher in girls (27.1%) than in boys (23.6%). In a fully-adjusted model, PSNSU conferred a higher likelihood of being substance users (OR 2.93 95% CI 1.77–4.85).

Conclusion

This study identified an association between PSNSU and the likelihood of substance use (smoking, alcohol and energy drink consumption), providing further evidence of the need to pay more attention to PSNSU in early adolescence.

Religious Affiliation Influences on the Health Status and Behaviours of Students Attending Seventh-Day Adventist Schools in Australia

Students attending Seventh-day Adventist (Adventist) schools in Australia have been shown to have better health status and behaviours compared to secular norms, yet these schools cater for a high percentage of non-Adventist students. The purpose of this study was to investigate the influence of religious affiliation (Adventist/non-Adventist) on the health status and behaviours of students attending Adventist secondary schools in Australia. The sample included 1734 students who responded to a health and lifestyle survey that captured demographic details, self-reported height and weight, self-reported health status, mental health and select health behaviours. Students who identified themselves as Adventist reported significantly better health behaviours than the non-Adventist students in several behavioural domains, especially among the male students. However, this did not translate to a difference in health status. Further research is needed to understand the causal mechanisms responsible for the potential health advantage of Adventist students, which may include family or church religious influences.

The Differential Effects of Exposure to “Youth-Oriented” Magazines on Adolescent Alcohol Use

This study examines the effects of exposure to “youth-oriented” magazines on normative beliefs about teenage drinking, drinking expectancies, and drinking frequency during the past 30 days among a group of 972 seventh- and eighth-grade students from two Western U.S. states. Three magazine categories were considered: music/entertainment, sports, and men's lifestyle. Structural equation modeling was used to test the simultaneous influences (direct and indirect) of magazine exposure, religiosity, parental drinking, and the number of best friends who drink on the three outcome variables (normative beliefs, expectancies, and current drinking). Exposure to each magazine type was tested in a separate model. Men's lifestyle magazine reading frequency was positively associated (both directly and indirectly) with all three outcomes. Music and entertainment magazine reading was positively linked to normative beliefs and drinking expectancies, but was unrelated to drinking frequency in the past 30 days. Sports magazine reading was unrelated to the three outcomes.

Religious involvement as a social determinant of sleep: an initial review and conceptual model

Although numerous empirical studies show that religious involvement is associated with better health and longer life expectancies, researchers have virtually ignored possible links between religious involvement and sleep. To spark greater attention to this important and understudied area of sleep research, we review previous population-based studies, propose an initial conceptual model of the likely pathways for these associations, and offer several avenues for future research. Our review and critical examination suggest that religious involvement is indeed a social determinant of sleep in the United States. More religious adults in particular tend to exhibit healthier sleep outcomes than their less religious counterparts. This general pattern can be seen across large population-based studies using a narrow range of religion measurements and sleep outcomes. Our conceptual model, grounded in the broader religion and health literature, suggests that religious involvement may be associated with healthier sleep outcomes by limiting mental, chemical, and physiological arousal associated with psychological distress, substance use, stress exposure, and allostatic load. As we move forward, researchers should incorporate (1) more rigorous longitudinal research designs, (2) more sophisticated sleep measurements, (3) more complex conceptual models, (4) more comprehensive measurements of religion and related concepts, and (5) more measures of religious struggles to better assess the "dark side" of religion. Research along these lines would provide a more thorough understanding of the intersection of religious involvement and population sleep.

Perceptions of South African Emerging Adult FET College Students on Sexual Practices in Relation to Religion

HIV and AIDS are rapidly spreading amongst the world's 15- to 24-year age group, particularly in sub-Saharan Africa. Despite vigorous government interventions and campaigns, 10 % of South African youth in the age cohort 15-24 are infected with HIV and AIDS. Furthermore, for the first time in history the world has its largest number of individuals under the age of 30 years. Researchers are desperately seeking a solution and have found religion to play an important role in moderating risky sexual behaviour amongst youth. This exploratory qualitative study aims to increase our understanding of emerging adult Further Education and Training (FET) students' perceptions of the role of religion and religious beliefs in their sexual decision-making and practices. The qualitative data emerged from five focus group discussions, each consisting of 12 heterosexual emerging adult FET college students aged 18-24 years, selected using random sampling. Participants were representative of all the major South African racial groups (Blacks, Whites, Coloured and Indians) as well as different religious and cultural groupings. Secularisation theory was used as a theoretical framework for this study. These focus group discussions revealed the following themes: Theme 1-religious institutions need to embrace change in order to become effective social agents of change. Theme 2-a need for open discussion and communication concerning current issues related to young people's sexual health (by religious institutions/religious leaders). Theme 3-perceptions of religion's negative sanctions towards sexual behaviour. Theme 4-religious leaders' indifference and abdication of responsibility to the problems that youth face. Theme 5-religion and condom-related beliefs. Theme 6-perceptions of religious leaders as role models. Theme 7-emerging adults general concern for the moral decay of society. Theme 8-perceptions of whether religion has an influence on young people's sexual decision-making and practices.

In-home firearm access among US adolescents and the role of religious subculture: Results from a nationally representative study

Religious participation is linked to numerous positive safety outcomes for adolescents. Scant attention, however, has been paid to associations between religious participation and safety risks among adolescents. Using data from Add Health (N = 18,449), a nationally representative school-based sample of US adolescents, this study examines the relationship between adolescents' religious affiliation and easy access to firearms at home. Regression analyses adjust for complex sampling design and compare easy firearm access at home among conservative Protestant adolescents to adolescent firearm access in other religious traditions. Conservative Protestant adolescents have a substantially greater likelihood of easy access to a gun at home compared to adolescents of all other major religious traditions in the United States. Recognizing differences in adolescent firearm access between subcultural groups can help public health interventions more effectively identify and address the needs of vulnerable populations. The paper's conclusion considers suggestions for effective policy and programmatic initiatives.

The Language of Religious Affiliation

Religious affiliation is an important identifying characteristic for many individuals and relates to numerous life outcomes including health, well-being, policy positions, and cognitive style. Using methods from computational linguistics, we examined language from 12,815 Facebook users in the United States and United Kingdom who indicated their religious affiliation. Religious individuals used more positive emotion words ( β = .278, p < .0001) and social themes such as family ( β = .242, p < .0001), while nonreligious people expressed more negative emotions like anger ( β = −.427, p < .0001) and categories related to cognitive processes, like tentativeness ( β = −.153, p < .0001). Nonreligious individuals also used more themes related to the body ( β = −.265, p < .0001) and death ( β = −.247, p < .0001). The findings offer directions for future research on religious affiliation, specifically in terms of social, emotional, and cognitive differences.

Age differences in optimism bias are mediated by reliance on intuition and religiosity

The relationships among age, optimism bias, religiosity, creationist beliefs, and reliance on intuition were examined in a sample of 211 high school students (M_age=16.54years). Optimism bias was defined as the difference between predictions for positive and negative live events (e.g., divorce) for the self and age peers. Results indicated that older adolescents displayed less optimism bias, were less religious, believed less in creationism, and relied on intuition less than younger adolescents. Furthermore, the association between age and optimism bias was mediated by religiosity and reliance on intuition but not by creationist beliefs. These findings are considered from a dual-process theoretic perspective that emphasizes age increases in metacognitive abilities and epistemological beliefs and age declines in impulsive judgments. Research directed toward examining alternative explanations of the association among religiosity, age, and optimism bias is recommended.

Prior Delinquency and Depression Differentially Predict Conditional Associations Between Discrete Patterns of Adolescent Religiosity and Adult Alcohol Use Patterns

Prior research has demonstrated that adolescent delinquency and depression are prospectively related to adult alcohol use and that adolescent religiosity may influence these relationships. However, such associations have not been investigated using person-centered approaches that provide nuanced explorations of these constructs. Using data from the National Longitudinal Study of Adolescent to Adult Health, we examined whether adolescent delinquency and depression differentiated typologies of adult alcohol users and whether these relationships varied across religiosity profiles. Three typologies of self-identified Christian adolescents and 4 types of adult alcohol users were identified via latent profile analysis. Delinquency and depression were related to increased likelihood of membership in heavy drinking or problematic alcohol use profiles, but this relationship was most evident among those likely to be involved in religious practices. These results demonstrate the importance of person-centered approaches in characterizing the influences of internalizing and externalizing behaviors on subsequent patterns of alcohol use.

Condoms, Culture, and Conviction: The Effect of Acculturation and Religiosity on Latina Condom Use during First Sex with New Partners

Latinas in the United States are less likely than their non-Hispanic peers to use condoms. Previous research has identified acculturation and religiosity as two key determinants of Latina condom use, but results are inconsistent, impairing the translation of findings to practice. The current study examines these constructs together and addresses methodological concerns noted in the literature. Structural equation modeling performed on a nationally representative sample of Latinas indicated that intrinsic religiosity increased condom use whereas acculturation decreased condom use. Extrinsic religiosity indirectly increased condom use via intrinsic religiosity. Implications for practice and policy are discussed.

Sense of Coherence (SOC) in Christian Orthodox Monks and Nuns in Greece

This paper aims to investigate the stress management skills of Christian Orthodox monks and nuns, as measured by Antonovsky's scale sense of coherence (SOC). A case-control study was designed to test the hypotheses whether monks and nuns have higher SOC than secular people. The study population consisted of 193 individuals, 96 monks and nuns (study group) and 97 secular men and women (control group). SOC score was higher in monks and nuns as compared to the secular population (p = 0.002), men as compared to women (p = 0.012) and persons of older age (p = 0.004) as compared to younger individuals.

Religiousness, Spirituality, and Substance Use: A Genetically Sensitive Examination and Critique

A growing literature has linked religiousness and spirituality (R/S) to substance use and abuse. However, it is not clear that R/S has causal effects on substance use. Currently, there is a relative lack of genetically sensitive examinations in the literature attendant to R/S effects. Given that behavioral genetic analyses have illustrated the influence of genetic factors on substance use and adherence to R/S worldviews, genetic confounding is a concern. The current study employed a sample of monozygotic twins discordant on religiousness, spirituality, and spiritual transformation to assess effects on substance use and abuse. Bivariate and multivariate models indicated a general lack of effect of R/S on substance use and abuse but did illustrate a dampening influence of religiousness on general (but not problematic) alcohol use. The findings highlight the importance of controlling for genetic and shared familial factors in examinations of the religiousness–spirituality–substance use nexus.

Smoking among school-going adolescents in selected secondary schools in Peninsular Malaysia- findings from the Malaysian Adolescent Health Risk Behaviour (MyaHRB) study

BACKGROUND

A multitude of studies have revealed that smoking is a learned behaviour during adolescence and efforts to reduce the incidence of smoking has been identified as long-term measures to curb the smoking menace. The objective of this study was to determine the prevalence as well as the intra and inter-personal factors associated with smoking among upper secondary school students in selected schools in Peninsular Malaysia.

METHODS

A study was carried out in 2013, which involved a total of 40 secondary schools. They were randomly selected using a two-stage clustering sampling method. Subsequently, all upper secondary school students (aged 16 to 17 years) from each selected school were recruited into the study. Data was collected using a validated standardised questionnaire.

RESULTS

This study revealed that the prevalence of smoking was 14.6% (95% CI:13.3-15.9), and it was significantly higher among males compared to females (27.9% vs 2.4%, p < 0.001). Majority of smokers initiated smoking during their early adolescent years (60%) and almost half of the respondents bought cigarettes themselves from the store. Multivariable analysis revealed that the following factors increased the likelihood of being a current smoker: being male (aOR 21. 51, 95% CI:13.1-35), perceived poor academic achievement (aOR 3.42, 95% CI:1.50-7.37) had one or both parents who smoked (aOR 1.80, 95% CI:1.32-2.45; aOR 6.50, 95 CI%:1.65-25.65), and always feeling lonely (aOR 2.23, 95% CI:1.21-4.43). In contrast, respondents with a higher religiosity score and protection score were less likely to smoke (aOR 0.51, 95% CI:0.15-0.92; aOR 0.71, 95% CI 0.55-0.92).

CONCLUSION

This study demonstrated that the prevalence of smoking among Malaysian adolescents of school-going age was high, despite implementation of several anti-smoking measures in Malaysia. More robust measures integrating the factors identified in this study are strongly recommended to curb the smoking epidemic among adolescents in Malaysia.

Measuring Multiple Dimensions of Religion and Spirituality for Health Research

Progress in studying the relationship between religion and health has been hampered by the absence of an adequate measure of religiousness and spirituality. This article reports on the conceptual and empirical development of an instrument to measure religiousness and spirituality, intended explicitly for studies of health. It is multidimensional to allow investigation of multiple possible mechanisms of effect, brief enough to be included in clinical or epidemiological surveys, inclusive of both traditional religiousness and noninstitutionally based spirituality, and appropriate for diverse Judeo-Christian populations. The measure may be particularly useful for studies of health in elderly populations in which religious involvement is higher. The measure was tested in the nationally representative 1998 General Social Survey ( N = 1,445). Nine dimensions have indices with moderate-to-good internal consistency, and there are three single-item domains. Analysis by age and sex shows that elderly respondents report higher levels of religiousness in virtually every domain of the measure.

Religious Involvement and Mortality Risk among African American Adults

This article examines the effects of religious involvement on mortality risk among African Americans. The authors use a relatively new and innovative nationally representative data set—the National Health Interview Survey matched to the National Center for Health Statistics’ multiple cause of death file—to model this relationship. The results show that, compared with African Americans who attend religious services more than once a week, those who never attend are more than twice as likely to die during the nine-year follow-up period, even net of a large number of confounding and mediating factors. The strong effect of nonattendance on mortality risk is robust, pervasive, and remarkably strong across all subgroups of the population, whereas a moderate level of attendance is associated with higher mortality risk among young adults, men, and Southerners, but not among older adults, women, and non-Southerners. Among African Americans, lack of religious involvement appears to be associated with risk of premature death, whereas frequent religious involvement stands out as a critical protective factor that contributes to lower mortality and longer life.

Assessment of Marijuana Use and Psychosocial Behaviors at Two Historically Black Universities

Research exploring marijuana use patterns in students at historically Black colleges and universities (HBCUs)is relatively sparse. This study sought to empirically assess three constructs (resilient, invulnerable, and vulnerable)as they relate to marijuana use and to assess the role of spirituality and social support as potential buffering mechanisms. Participants in this study were 1,013 African American undergraduate students from two HBCUs in the mid-Atlantic region of the United States. Participants completed a 95-item survey assessing demographic and behavioral patterns of college students. The findings provide preliminary support for quantitative distinctions between marijuana risk categories based on the selected risk and protective factors. In particular, respondents who continue to use marijuana (vulnerables)were less spiritual compared to those who either halted use (resilients) or those who never used marijuana at all (invulnerables). Implications are discussed in terms of theory-building and prevention strategies.

Subjective Religiosity among African Americans: A Synthesis of Findings from Five National Samples

Demographic correlates of subjective religiosity are examined using data from five large national probability samples (i.e., Americans Changing Lives, n = 3,617; General Social Survey, n = 26,265; Monitoring the Future, n = 16,843; National Black Election Survey, n = 1,151; and National Survey of Black Americans, n = 2,107). In analyses of data involving both Black and White respondents, race emerges as a strong and consistent predictor of various indicators of subjective religiosity with Black Americans, indicating that they had significantly higher levels of subjective religiosity than Whites. Analyses using African American respondents only indicate that subjective religious involvement varies systematically by gender, age, region, and marital status. The findings are discussed in relation to research on religious participation among African Americans and future research and theory concerning the meaning of religion within discrete subgroups of this population.

A Positive Youth Development Model for Students Considered At-Risk

Children considered ‘at-risk’ for school failure and other adverse life outcomes have received increasing attention in multiple countries across the world. The research literature is replete with studies that emphasize specific detrimental factors that may make a child’s life more difficult upon entering adulthood. The traditional, negative perspective of first identifying deficits and pathology before offering aid contrasts sharply with resiliency research and the emerging positive youth development (PYD) model. The developmental assets framework is under the rubric of PYD and offers a strength-based approach to child development, prevention and intervention. This article reviews and integrates data which demonstrate how asset-building is beneficial to students considered at-risk. School psychologists are well-positioned to collaborate with teachers and other educators to play vital roles in implementing this proactive PYD model to help all students.

Place matters: Contextualizing the roles of religion and race for understanding Americans' attitudes about homosexuality

As laws and policies related to homosexuality have evolved, Americans' attitudes have also changed. Race and religion have been established as important indicators of feelings about homosexuality. However, researchers have given almost no attention to how county characteristics shape Americans' attitudes. Using Hierarchical Linear Modeling techniques, we examine how personal characteristics and the religious and racial context of a county shape feelings about homosexuality drawing on data from the American National Election Survey and information about where respondents reside. We find that African Americans initially appear less tolerant than other racial groups, until we account for the geographical distribution of attitudes across the nation. Additionally, once we consider religious involvement, strength of belief, and religious affiliation African Americans appear to have warmer feelings about homosexuality than whites. Drawing on the moral communities' hypothesis, we also find that the strength of religiosity amongst county residents heightens the influence of personal religious beliefs on disapproving attitudes. There is also a direct effect of the proportion conservative Protestant, whereby people of all faiths have cooler attitudes towards homosexual individuals when they reside in a county with a higher proportion of conservative Protestants. Finally, we do not find any evidence for an African American cultural influence on attitudes.