Showing papers in "Journal of Religion & Health in 2006"

Trends in the Scientific Study of Religion, Spirituality, and Health: 1965–2000

Abstract: The present study examined the degree to which interest in religion, spirituality, and health has changed in psychology and the behavioral sciences over the past few decades. To accomplish this, searches were conducted on the PsycINFO database between the years 1965 and 2000. Three basic searches were conducted combining the word “health” with the following search terms: 1. (religion OR religious OR religiosity) NOT (spiritual OR spirituality); 2. (spiritual OR spirituality) NOT (religion OR religious OR religiosity); and 3. (religion OR religious OR religiosity) AND (spiritual OR spirituality). The rate per 100,000 articles was then calculated for each of the three search-terms: religion, spirituality, religion and spirituality. A significant upward trend across years was found for the rate of articles dealing with spirituality, r(34) = .95, p<.001, and religion and spirituality, r(34) = .86, p<.001. A significant downward trend was found for articles that only addressed religion, r(34) = −.64, p<.001. The consequences of these trends are discussed.

Definitions and Evaluation of Religion and Spirituality Items by Religious Professionals: A Pilot Study

Abstract: In an effort to clarify the concepts of religion and spirituality religious professionals (Imams, Ministers, Priests, and Rabbis) defined the terms religion and spirituality and responded to whether the concepts religion and spirituality were different (i.e. non-overlapping), the same, or overlapping. Additionally, they rated each item from the five measures (purportedly to assess religion or spirituality) for the extent to which the items assess the construct of religion and/or spirituality. Content analysis of definitions revealed religion as objective, external, and ritual or organizational practices that one performs in a group setting and that guide one’s behavior; while spirituality was defined as internal, subjective, and divine experience or direct relationship with God. Primarily the concepts were viewed as overlapping. Analysis for item ratings revealed few within group differences and relatively few between group differences for ratings of item relevance to assess religion and spirituality. Factor analysis of item ratings revealed one factor named religion/spirituality.

Traumatic Stress and Religion: Is there a Relationship? A Review of Empirical Findings

Abstract: Based on a history of close conceptual link, empirical studies are beginning to accumulate that investigate the relationship between trauma and religion. A review of empirical studies that examined the relationship between religion/spirituality and PTSD showed mixed findings (n = 11). Though the direction of association varied among studies, all but one study reported significant associations between the two. Factors that might have contributed to the mixed findings are discussed (e.g., measurements, research design). Overall, these results appear to be encouraging toward confirming the conceptual link between religion and trauma. Further research investigating the direction of causation and possible moderators of the association may contribute to a better understanding of the relationship between trauma and religion.

Spirituality and Healthy Lifestyle Behaviors: Stress Counter-balancing Effects on the Well-being of Older Adults

Abstract: The goal of this study was to examine stress-ameliorating effects of religiosity, spirituality, and healthy lifestyle behaviors on the stressful relationship of chronic illness and the subjective physical well-being of 221 older adults. We also investigated whether the intervening variables functioned as coping behaviors and orientations or as adaptations in late life. Guided by the stress paradigm, path analysis was used to assess these relationships in a stress suppressor model and a distress deterrent model. No suppressor effects were found; however a number of distress deterrent relationships were detected. Spirituality, physical activities, and healthy diet all contributed to higher subjective physical well-being, as counter-balancing effects, in the distress deterrent model. The findings have implications for future research on the role of spirituality, religiosity and lifestyle behaviors on the well-being of chronically ill older adults. Findings also support the need for studying different dimensions of religiosity and spirituality in an effort to understand coping versus adaptation in behaviors and orientations.

Religion and Family Relational Health: An Overview and Conceptual Model

Abstract: This paper presents a review of research addressing religion and family relational health. Strengths of the extant data include the correlation of three dimensions of religious experience (religious practices, religious beliefs, and religious community) with certain aspects of mother–child, father–child, and marital relationships and specific connections between the three dimensions of religious experience and family relationships are identified. Key weaknesses in the research at present include a paucity of research examining the hows, whys, and processes involved behind identified religion–family correlations and a lack of data on non-nuclear families, families of color, interfaith families, and non-Christian religions including Judaism and Islam. Implications for clinical practice and recommendations for future research are offered.

The Role of Religion on the Health Practices of Mexican Americans

Abstract: Twenty million Mexican Americans live in the U.S. (U.S. Census 2000 Summary File, 2000). It is vital that health care clinicians become familiar with and acknowledge the role of religion or religiosity on the health practices of Mexican Americans so that these needs may be addressed through holistic care. This paper reviews the origin and role that religion plays in the health practices of Mexican Americans. The potential benefits of addressing these client’s religious needs are examined and suggestions are offered on how health care clinicians may address these needs in a culturally sensitive manner.

The Integral Place of Religion in the Lives of Rural African–American Women Who Use Cocaine

Abstract: To understand the culture of rural African–American women who use cocaine, ethnographic research was conducted in rural North Central Florida using in-depth interviews and participant observations with 30 respondents. Fourteen major themes emerged from the data; however, this paper focuses on one theme, that of religion. Nine sub-themes about religion and spirituality emerged. Religion was viewed as a personal relationship with God, which is not dependent on socializing with other church members, but was helpful in sustaining the respondents. While religiosity was a stable and consistent place in the respondents’ lives and some relied on their faith in God to replace their addiction, faith was not uniformly utilized by all respondents in this manner. Religiosity among African–American women who use cocaine cannot solely overcome the lack of drug treatment or treatment options and the stigma associated with drug use although it maybe a resiliency factor, which warrant promoting.

The Relationship between Religiosity and Drug Use among ''At Risk'' Women

Abstract: This study focuses on the interplay between religiosity and drug use in a sample of 250 adult women from the Atlanta, Georgia metropolitan area who were interviewed between August 1997 and August 2000. The research addresses two principal questions: (1) Is there a relationship between the level of religiosity and the amount of illegal drug use reported? (2) If so, is this relationship maintained in multivariate analysis when the effects of other potentially relevant factors like demographic characteristics, childhood maltreatment experiences, psychosocial traits, and substance user-related measures are taken into account? We found that religiosity is related to the amount of drugs women used. Four variables were retained in the final multivariate drug use prediction model: religiosity, coping with everyday stresses, number of family members who are substance abusers, and amount of oral sex. Greater amounts of drugs were used by women who were less religious, less capable of coping with stress, had more drug-abusing family members, and reported having more oral sex. Together, these items explained nearly one-fifth of the variance in the dependent variable. The implications for substance abuse prevention and intervention efforts are discussed.

Mind, Body, and Spirit: Family Physicians’ Beliefs, Attitudes, and Practices Regarding the Integration of Patient Spirituality into Medical Care

Abstract: This study used a qualitative approach to explore family physicians’ beliefs, attitudes, and practices regarding the integration of patient spirituality into clinical care. Participants included family medicine residents completing training in the Southwest USA. The qualitative approach drew upon phenomenology and elements of grounded-theory. In-depth interviews were conducted with each participant. Interviews were recorded, transcribed and coded using grounded-theory techniques. Four main themes regarding physicians’ attitudes, beliefs, and practices were apparent from the analyses; (1) nature of spiritual assessment in practice, (2) experience connecting spirituality and medicine, (3) personal barriers to clinical practice, and (4) reflected strengths of an integrated approach. There was an almost unanimous conviction among respondents that openness to discussing spirituality contributes to better health and physician–patient relationships and addressing spiritual issues requires sensitivity, patience, tolerance for ambiguity, dealing with time constraints, and sensitivity to ones “own spiritual place.” The residents’ voices in this study reflect an awareness of religious diversity, a sensitivity to the degree to which their beliefs differ from those of their patients, and a deep respect for the individual beliefs of their patients. Implications for practice and education are discussed.

Taxonomy of Spiritual Experiences

Abstract: Spiritual experiences are often associated with health crises, with little information about the structure of the experience. A taxonomic analysis was conducted on data from a group of healers, unveiling a structural model of spiritual experience comprised of three domains: circumstances, manifestation and interpretation. Circumstances included the aspects of setting, situation, and timing. Manifestation incorporated the modes of awareness and the phenomena of the experience. Components of interpretation included personal meaning and congruence with social norms. The examples reflected the orientation of the study population. Further research could examine the applicability of the taxonomy to other religious or spiritual orientations and may assist in clinical assessment of spiritual experiences.

Making Sense of Suffering and Death: How Health Care Providers' Construct Meanings in a Neonatal Intensive Care Unit*

Abstract: Biomedical technology has progressed at a pace that has created a new set of patient care dilemmas. Health care providers in intensive care units where life-sustaining therapies are both initiated and withdrawn encounter clinical scenarios that raise new existential, theological, and moral questions. We hypothesized that there might be broad patterns in how such staff understand these questions and make sense and meaning from their work. Such meaning making might be the key to working with the critically ill and dying while helping to create and sustain a meaningful context for personal living. This article presents themes evident in an in depth analysis of open-text responses to a spiritual and religious questionnaire survey completed by staff in one neonatal intensive care unit. The data reveal the central roles of perceived infant suffering and death in these providers’ work experience and details how they understand the ultimate meaning of the suffering and death. We investigate patterns in how different providers articulate their individual attributes and motivations for working in intensive care. We found a surprising range of religious, spiritual, existential, and other meaning-making systems that underpin how staffs understand their work and how, certain of them, even define their purpose in life as caring for critically ill infants and their families.

Handling Spirituality/Religion in Professional Training: Experiences of a Sample of Muslim Psychology Students

Abstract: With increasing research interest in the relationship between spirituality/religion and mental health, the present study uses semi-structured interviews on a select group of Muslim students to explore their understanding and handling of spirituality in a secular training programme Their understanding of spirituality, its perceived role in therapy and their training experiences are subjected to qualitative analysis using the framework approach (Ritchie & Spencer, 1994 In A Bryman & RG Burgess (Eds), Analysing Qualitative Data London: Routledge) All five participants perceived spirituality as central to human functioning Probes into their training experience uncovered issues of bias against religious applicants, apprehension about demonstrating religious commitment, fear of punishment for compromising religious integrity, better rapport with Muslim patients but general uncertainty about handling spiritual issues in therapy, and a strong desire for the integration of spirituality/religion in the program

Are Americans Getting Sicker or Healthier

Abstract: The rising cost of healthcare causes many injustices, and is not sustainable. Cost inflation is partly caused by the nature of medicine. When doctors save lives, the lives we save are usually people with chronic illnesses. Decreases in the mortality rate often lead to increases in the prevalence rate of chronic diseases and duration of chronic diseases, which are expensive to treat. As a result of advances in medical sciences, more and more people live with chronic illnesses, and therefore healthcare costs are rising. This is consistent with the conclusion that the more money a society like the USA spends on medical care, the more expensive medical care becomes. This is the dark side of medicine, which counterbalances the well-known breakthroughs of medical science. Spiritual people seek a balanced view of health that includes both viewpoints.

Opposing Trends of Religious Attendance and Religiosity in Predicting Elders’ Functional Recovery after an Acute Myocardial Infarction

Abstract: This study examined the role of religion and spirituality in older adults’ functional recovery following an AMI. Participants were interviewed within 2 weeks of the AMI about their religious beliefs. Functional recovery was evaluated using the Short Physical Performance Battery (SPPB) at one month and seven months. We found that those who reported attending religious services more frequently had better functional recovery. In contrast, those who considered themselves more spiritual had worse functional recovery. These findings remained after controlling for age, gender, co-morbidity (Charlson Co-Morbidity Scale), depression (CES-D), social support (MOS Social Support Survey), and grip strength in Linear Mixed Models. The implications of the findings are discussed.

Prayer Healing: An Experiential Description of Iranian Prayer Healing

Abstract: Although mainstream allopatic medicine is the dominant model in Iran, many other kinds of healing are currently also being used. This paper aims to describe some aspects of prayer healing in Iran. This study has been carried out using participatory observation and in-depth interviews with fourteen healers who worked in Tehran. Also one hundred and seventy patients who referred to healing centers were interviewed through random sampling. The findings are summarized in terms of a description of some personal characteristic of healers, the methods of healing, healer–patient communication patterns and, finally, some consequences of visiting a prayer healer. The findings indicate that, despite the increasing growth in scientific medicine, traditional healing is still alive. It is a cultural way of coping with health problems. This essay also makes several suggestion for future research.

Mutant Spiritualities in a Secular Age: The ‘Fasting Body’ and the Hunger for Pure Immanence

Abstract: This article will explore the ‘return of the repressed’ of secular materialism, in the form of ‘mutant spiritualities’, with a particular focus on the significance of the fasting body, once an accepted product of ascetic spiritual practice, and now cultivated by those seeking a range of experiences; including the anorexic, the model or celebrity trading in beauty and elegance, and those in search of a new age spiritual enlightenment. I argue that further exploration of the range of contexts in which the fasting body is cultivated reveal that what is desired is a lost experience of the body as an expanded field of energetic confluences, an assemblage of affects in the manner of Deleuze and Guattari’s ‘body without organs’. Such an experience of the body is termed as expanded, light and even ecstatic by those following fasting regimes, in that it overcomes the experience of the body as ‘heavy’, burdensome or limiting. The word ecstasy derives from the Greek ‘ekstasis’, meaning to stand outside oneself. Through a textual analysis of web content of cyber communities dedicated to these food practices, I suggest that fasting expresses a hunger for ‘self transcendence’ as pure immanence, that is both subversive of secular materialism and limited by narcissistic pathology.

Earth, Dream, and Healing: The Integration of Materia and Psyche in the Ancient World

Abstract: Influenced by the methods and practices of Hippocrates, the Asclepius cult used herbal formulae and medicinal applications intricately connected with Asclepius cult rituals and worship. An understanding of the types of herb and medical applications surrounding their use by the cult aids understanding of the inner world and symbolism of ancient dreams.

An Existential Perspective of Body Beliefs and Health Assessment

Abstract: Successful health assessments are ongoing and rely on a clinician/client interaction, which is influenced by both the client’s and the clinician’s beliefs about their bodies. These beliefs about the human body arise out of religious and cultural contexts. Theories often explain cultural context by comparison of differences and similarities between the client and the clinician and/or between the client and the dominant culture. This approach can carry a bias inherent in the comparison to dominant beliefs held by those with the most power and economic advantage. The author suggests an existential approach in which client and clinician bodies interact each as adept, autonomous individuals with a conglomerate of beliefs about body and health.

America and the Eighth Deadly Sin

Abstract: In this article, I argue that the cultivation of innocence in the United States, coupled with policies of free market expansionism, the acquisitiveness of capitalism, rising militarism, the hubris of democratic evangelism, free market fundamentalism, and the immense U.S. militaristic and economic power, is an especially fatal sin. In general, I contend that nurturing innocence involves overlooking the inadvertent and advertent destruction and suffering that has resulted from U.S. interventionist policies and actions in the 20th and 21st centuries. Finally, I argue that the cultivation of innocence, which is often supported by Christian theological language, contradicts central Christian beliefs.

Religion and Madness

Abstract: The question I try to answer in this paper is: How should we distinguish mad from sane religious belief? After looking at the clear-cut but opposed answers of Freud and Jung, I then examine the modern psychiatric answer, particularly as presented in the DSM IV. After arguing that each of the three answers is unsatisfactory, I look at what I take to be the more promising approach of Con Drury, Wittgenstein’s friend and biographer, in an essay called “Madness and Religion,” where, drawing on the religious histories of Joan of Arc, George Fox and Tolstoy and three of his own psychiatric patients, Drury suggests that there is no objective yet ethical way to make the distinction. This leads to my own answer, which is that the best we can do is to distinguish mad from neurotic religious belief; and hence that the safest position, although not the most comfortable, is the neurotic one.

Why did Mary Shelley Write Frankenstein

Abstract: Mary Shelley’s novel “Frankenstein; or, the Modern Prometheus” is presented here as her encoded image of unconscious emotions too painful for her waking personality to deal with. Her innovative image of man-made life is taken as emerging from the confrontation of her hopes for secure love with painful events in her life with Percy Shelley. This paper proposes that her novel served as a waking expression of unconscious feelings of hurt in reaction to Percy. The monster’s role is here decoded as her way to consciously process the idea that parts of her relation to Percy were so hurtful as to deform it into a miscreant. It is further proposed that the losses and frustrations of her earliest years inclined her to accept Percy’s violations in the hope of the secure love she longed for. The answer offered to this paper’s title accounts for why “Frankenstein” is taken to refer to the unnamed monster and not its creator.

Fruits of Health; Roots of Despair: William James, Medical Materialism and the Evaluation of Religious Experience

Abstract: In The Varieties of Religious Experience, William James introduces the term “medical materialism” to describe the fallacious attempt by some scientists to argue against the value of spiritual ideas. Two literary case studies will be considered for purposes of better understanding James’ idea. What’s more, it will be shown that, in addition to James’ three criteria for the appropriate evaluation of religious experience, there is another factor not made explicit, namely that of hopefulness. This factor serves to distinguish ordinary from pathological morbid-mindedness, the latter of which has no religious significance.

Polishing the Mirror: Mental Health from a Bahá’í Perspective

Abstract: While various authors have explored multiple religious theories of mental health in an effort to become more responsive to clients’ needs, there is a dearth of information on the Baha’i conception of this important subject despite the faith’s growth across the world. This article will present a Baha’i perspective on mental health by examining the faith’s basic tenets and teachings, its affinities and dissimilarities with various traditional psychotherapeutic theories, its views on psychological functioning, and its sources of healing. Common therapeutic issues of Baha’is will also be explored to aid counselors in conceptualizing and treating these clients.

Awakening to Dreams

Abstract: The author recounts how shamanic dream incubation and lucid dreaming aided both his psychic healing in therapy and his physical healing of cancer through dream journeying in the imaginal. The imaginal is the realm of spirit and soul to the shaman, the unconscious to Freud, the archetypes of the collective unconscious to Jung, and transitional space between the “me” and “not-me” to Winnicott.

How a Buddhist Helped a Christian Love God

Abstract: A description of how a Buddhist psychotherapist used a threefold approach to the treatment of a fundamentalist Christian diagnosed with Obsessive-Compulsive Disorder (OCD) and presenting with obsessive religious thoughts and fears. One element is the frame of the more traditional psychotherapeutic supportive approach; another element is the Zen Buddhist spiritual perspective with the associated “cognitive set” of oneness and respect for the common human struggle with “opposite thinking;” the third element is the Organic Mind Energy (OME) Psychotherapy techniques incorporated into the therapy. These techniques are especially useful with someone with “rigid” religious beliefs as they allow for a relaxation of the mind that in itself promotes openness and healing. There is no challenging of the client’s beliefs and no attempt to change them.

Dominance Hierarchies and Health: Constructing Personal Zones of Spiritual Power and Healing in Modern Medicine

Abstract: Ethological studies of animals in groups and sociobiology indicate that hierarchies of dominance amongst some species ensure the survival of the group. When transferred to human groups, dominance hierarchies suggest a crucial role played by recasting the scope of such hierarchies of dominant and subordinate members to included “hyper-dominant beings.” A recognition of such beings as even more dominant than the socially dominant members of a hierarchy facilitates the empowerment of the socially subordinate members. Religious belief and practice works to establish such hyper-dominant beings (“gods,” “goddesses,” and so forth) as superior members of human groups. Doing so is a means of ensuring the survival of the species and, thus, enhancing healing and human health. The “doctor–patient” relationship is examined from such a point of view, with an emphasis on whether the hierarchy created by the relationship allows consideration of alternative and complementary forms of medical treatment.

Regional Patterns of Religious Affiliation and Availability of Complementary and Alternative Medicine

Abstract: Complementary and alternative medicines (CAMs) retain an enduring popularity in spite of the fact that there is poor evidence of their efficacy. Public attraction toward CAM may be based, in part, on a public appetite for mysticism; in many countries, increases in interest in CAM may in turn result from decreasing social acceptance of participation in formal religions. The present study examined patterns of CAM availability and self-declared religious affiliation across 30 geographical regions in Ireland. After controlling for differences in population, the data show a statistically significant inverse correlation between CAM availability and religious affiliation. Implications are discussed.

The Cult of Doctors: Harvey Cushing and the Religious Culture of Modern Medicine

Abstract: Harvey Cushing had an extraordinary life in medicine as an innovative brain surgeon and a pivotal figure in the biomedical revolutions taking place at the turn of the twentieth century. Expressions of sincere devotion from Cushing’s patients often rely on distinctly religious language to capture the meaning and impact of the doctor in their lives. If these devotional sentiments from former patients were the only traces of religious meaning associated with the life of Cushing, they could easily be discounted as an all-too-common, and some might say particularly confused, infusion of personal spirituality into the realm of medicine and health. But these expressions of adoration and veneration may be only the proverbial tip of a deep, wide, and largely unseen religious iceberg. Cushing’s extraordinary accomplishments did inspire both patients and the public in this era, but it is proposed that his life is embedded in a much larger and more significant religious movement driving the cultural success and power of biomedical science: the cult of doctors.

The Search for Non-Medical Treatment by Patients with Psychiatric Disorders

Abstract: Patients in Turkey frequently seek help from non-physicians such as hodjas and fortune-tellers. The aim of this study is to assess the prevalence, reasons for and results of the search for non-medical help by patients with psychiatric disorders. It was determined that 42.2% of patients consulted a hodja or a fortune-teller, and many (23.1%) were either the subject of prayers or else were advised to pray themselves as treatment. Considering that a significant number of patients seek non-medical treatment, it is thought that people should be informed about psychiatric disorders, therapies, and how to obtain them.

A Letter to Mom During CPE

Abstract: This article is a fictional letter. A seminarian writes to his mother during his Clinical Pastoral Education internship at a mental hospital, and the letter raises a number of issues, including the nature of the Bible, the essence of salvation (and Hell), the role of evangelism, and the sexual dynamics of the counseling relationship. William James’s The Varieties of Religious Experience is mentioned, and cultural questions regarding psychology are raised. There are other avenues to be explored, but the reader might start by reflecting on the issues noted.