Postcards to God

Abstract

Postcards to God was a creative method to allow individuals to express their spirituality. The purpose of this study was to examine the validity of this innovative method. At a skilled nursing facility in a geriatric residence, 19 older disabled workshop participants created collage and message “Postcards to God,” and completed a brief survey. Postcard content and construction were coded and analyzed using qualitative methods around self-reports along two attitudinal dimensions: (a) making a postcard to God, and (b) level of religiousness. Spiritual and religious dimensions were related to postcard thematic content. Postcards were used for expressions of spirituality and prayer across all levels of self-reported religiousness. The Postcards project seems like a useful way to facilitate spiritual expression. If validated in further study, this method may prove a useful way to promote spiritual expression in a variety of older and frail populations.     

The impact of religiousness, spirituality, and social support on psychological well-being among older adults in rural areas

This paper presents the results of a study on the impact of spirituality, religiousness, and social support on the psychological well-being among rural elderly. With a rural community sample of 215 older adults, hierarchical regression analyses found significant associations between dimensions of spirituality/religiousness, social support, and psychological well-being, with spirituality/religiousness inversely related to depression and social support, positively related to life satisfaction. Findings of this study suggest that practitioners need to develop programs or services that are congruent with religious/spiritual beliefs and practices in order to better enhance the psychosocial well-being and improve the quality of life among older persons in rural areas.     

The Impact of Religiousness,Spirituality, and Social Support on Psychological Well-Being Among Older Adults in Rural Areas

Summary

This paper presents the results of a study on the impact of spirituality, religiousness, and social support on the psychological well-being among rural elderly. With a rural community sample of 215 older adults, hierarchical regression analyses found significant associations between dimensions of spirituality/religiousness, social support, and psychological well-being, with spirituality/religiousness inversely related to depression and social support, positively related to life satisfaction. Findings of this study suggest that practitioners need to develop programs or services that are congruent with religious/spiritual beliefs and practices in order to better enhance the psychosocial well-being and improve the quality of life among older persons in rural areas.     

Exploring spirituality among youth in foster care: findings from the Casey Field Office Mental Health Study

This study examined spiritual coping mechanisms, beliefs about spirituality and participation in spiritual activities and in other positive activities among adolescents in foster care. A multidimensional measure of spirituality was developed for face-to-face interviews with 188 youth (ages 14–17) from diverse racial/ethnic backgrounds in the United States. Findings revealed 95% of youth believe in God, over 70% believe God is 'creator' and God is 'love', and 79% considered prayer a spiritual practice. Most youth said love and forgiveness help them heal. Two-thirds (67%) reported responding to 'bad or tragic things happening' by spending time alone, and over half responded by praying (59%) or sharing the problem with someone else (56%). Youth's top three spiritual goals were to follow God's plan for them, become a better person, and know their purpose in life. Based on the value youth ascribed to spiritual coping mechanisms, recommendations for policy and practice focus on the integration of spirituality into practice and caregiving for youth in foster care.     

"Religion is the finding thing": an evolving spirituality in late life

This paper discusses some important dimensions of faith and of the social contexts surrounding faith that are illustrative of continuity and growth in spirituality in the lives of older adults. Examples of an evolving spirituality emerge in the analysis of a recent qualitative research study that probed the nature of religious experience among thirty-one community-dwelling elders and fifteen elders residing in long-term care facilities. Face-to-face interviews with these forty-six older adults and with seven people who directed or assisted with formal and informal programs of faith comprise the empirical base for this paper. The seven people, I refer to them mnemonically as faithreps, worked in various ways in the long-term care settings to provide programs involving faith to older adults. The faithreps came from a range of educational and religious backgrounds and are not accurately or handily categorized. An evolving spirituality is shaped by the older person's links to the structural and the socio-relational contexts that have been created through interaction in the past as well as through interaction in the present. Moreover, the interaction of older adults and faithreps encourages spiritual growth because as social actors engaged with one another over a sustained period of time in an institutional setting, questions and dialogue about life and its meaning are regularly evoked. The social interactions that foster spiritual evolution may be an admixture of the secular and the sacred. Such socio-relational contexts were once part of the naturalistic settings of daily life among the old, but now must emerge through the efforts and planning of others. The salience of faith among present cohorts of older adults sensitizes us to the necessity of devoting more consideration to optimal ways of strengthening and building contexts that are conducive to the evolution of spirituality.     

Limitations for measuring religion in a different cultural context - the case of Japan

The article points out the limitations in surveys measuring religiosity and spirituality using the measures developed in Christian or Western contexts. Japanese people think of religion (shūkyō) as revealed religion such as Christianity that has specific doctrinal belief and faith. Through their history of religious regulation, Japanese people came to consider themselves "non-religious" as a way of survival, not to be punished by political authorities and not to be stigmatized in their community. Thus they tend to answer that they consider themselves "non-religious" in surveys, while performing ritual performances for their ancestors in Buddhist temples and Buddhist altars not only to thank ancestors but also to ease the psychological fear people have toward muenbotoke, restless ancestors who have no legitimate offspring to take care of them. To extend the study of spirituality or religiousness in the Japanese context, qualitative studies are necessary not to misinterpret religiousness and spirituality in Japanese context.     

Spirituality Among Alzheimer's Caregivers: Psychometric Reevaluation of the Intrinsic Spirituality Scale

ABSTRACT

The purpose of this study was to reevaluate psychometric properties of the Intrinsic Spirituality Scale (ISS) and to compare its results to the original psychometric report. Attendees of Alzheimer's caregiver support groups constituted the sample, relevant to this measure given their traditional, frequent use of spirituality as a coping resource. Data were randomly split for factor and reliability analyses (N ₁= 152) and validity analysis (N ₂= 152). Factor analysis on the ISS loaded all items on a single dimension of spirituality. Reliability was strong. Convergent validity was suggested via significant correlations with prayer measures. Enhanced with the original findings, these results lend credibility to the ISS as a viable spiritual assessment tool. The ISS offers social service professionals a valuable tool for assessing spirituality that is inclusive of individuals whose spirituality is nontheistic or for whom spirituality exists independently from, or outside of, organized religious structures. Future analyses with additional populations may broaden the ISS applicability among persons with diverse demographic and spiritual backgrounds.     

Spiritual assessment in aging: a framework for clinicians

Older adults may benefit from clinical conversations about the role of spirituality in their lives, but social workers and other helping professionals often do not have an understanding of where to proceed beyond initial questions of whether spirituality and/or religion are important and if so, what religious preference is held. Much has been written about definitions of spirituality and religion, but the literature has not yet provided a clear focus on ways to assess whether these are integrated positively or negatively in the lives of older adults. This article identifies eleven domains in spirituality that might be assessed. Within each domain an explanation is provided as well as a brief discussion of the rationale for including it in the classification. Sample interview questions and an illustrative vignette are included. Together these eleven domains build an important framework and resource for spiritual assessment with older adults.     

Spiritual Assessment in Aging

Summary

Older adults may benefit from clinical conversations about the role of spirituality in their lives, but social workers and other helping professionals often do not have an understanding of where to proceed beyond initial questions of whether spirituality and/or religion are important and if so, what religious preference is held. Much has been written about definitions of spirituality and religion, but the literature has not yet provided a clear focus on ways to assess whether these are integrated positively or negatively in the lives of older adults. This article identifies eleven domains in spirituality that might be assessed. Within each domain an explanation is provided as well as a brief discussion of the rationale for including it in the classification. Sample interview questions and an illustrative vignette are included. Together these eleven domains build an important framework and resource for spiritual assessment with older adults.     

Guided by ethics: religion and spirituality in gerontological social work practice

This random national survey anonymously explored 299 gerontological social workers' attitudes about spirituality and the use of spiritual interventions in practice. Respondents support the inclusion of religion and spirituality in education and practice as a diversity component, as part of holistic assessment, and as a fundamental aspect of human life. Nearly 70% of respondents report little or no preparation on spiritual issues during their schooling and only 24.5% report satisfaction with their educational preparation on this topic. While respondents' personal spirituality correlates positively and weakly with the use of spiritual interventions, it is ethical attitudes toward spiritual interventions that predict the use of spiritual interventions by gerontological social workers.     

Experiences of Stigma and Spirituality of Older Black Men Living with HIV

Abstract

Previous research on HIV stigma and the use of spirituality by people living with HIV/AIDS is scarce. Moreover, the research with older Black men who have sex with men is scant. This study aimed to investigate experiences of HIV stigma and the use of spirituality among older HIV positive Black men who sleep with men. In-depth interviews were conducted with a sample of ten men. Data were analyzed utilizing to the modified van Kaam data analysis method. Three major themes were identified that explores the participants lived experiences with HIV stigma and use of spirituality: experiences of stigma reinforcing the use of spirituality; defining spirituality as a functional concept; and self-empowerment through the use of spirituality. The findings could guide social workers and other helping professionals in developing informed assessments and interventions regarding HIV stigma and the use of spirituality. Future qualitative and quantitative research is needed to achieve generalizable knowledge about the relationship between stigma on the use of spirituality.     

Religion and Spirituality as Defined by Older Adults

ABSTRACT

This exploratory qualitative study examined the intrinsic definitions of spirituality and religion across three different religious or ethnic groups of older adults – Jewish, African American Protestants and Caucasian Protestants. The study explores how older adults from these various backgrounds self-identify with the terms religion and spirituality. Because both African-Americans and Jewish older adults are underrepresented in the research on spirituality and religion, their inclusion lends insights to this topic and helps to anchor the findings in a cross-cultural context. Focus groups were employed to understand how these groups characterize their relationship to spirituality and religion. Social work professionals can utilize these findings to work more effectively with the diverse and complex issues of older adults.     

Spirituality in Social Work Groups: Practitioners Speak Out

ABSTRACT

The attitudes of experienced clinicians regarding the inclusion of spirituality in social group work practice and education are examined. Using a focus group format, practitioners concurred that wholistic treatment of clients must embody spiritual issues and that spiritual content should be covered in group work courses. Clinicians identified additional issues including: (a) need for spiritual assessment; (b) necessity of practitioner self-awareness; (c) usefulness of spiritual beliefs and communities as resources; (d) creation of a safe environment; (e) promotion of spiritual diversity in groups; and (f) collaboration with clergy and spiritual leaders. Implications for practice, research, and education are discussed.     

The Impact of Spiritual Intelligence on the Health of the Elderly in Malaysia

In an attempt to study the impact of spiritual intelligence on the health of the elderly, research has been carried out on 378 elderly people in Perlis, Malaysia. The primary objectives of the study were: (i) to identify the levels of spiritual intelligence and general health of the elderly; (ii) to examine the relationships between spiritual intelligence and health of elderly; (iii) to examine the differences in the level of spiritual intelligence and health based on selected demographic factors; and (iv) to predict the most dominant dimension of spiritual intelligence that affects health. Sets of questionnaires were distributed to gather data. The findings showed that the majority of respondents were in good health, and had excellent spiritual intelligence. It also suggested that spiritual intelligence was positively associated with general health. Those who had higher levels of spiritual intelligence tended to have higher levels of health. The ability to conduct daily life with sanctification based on one’s spiritual belief was the most dominant factor of good health. The study suggested that spirituality is related to health and has a positive effect on participants’ overall health. Based on our findings, we recommend that health practitioners introduce the biopsychosocial‐spiritual model when assessing the health of the elderly.     

Spiritual Histories and Native Americans: A Mixed Method Validation Study

ABSTRACT

Although spirituality plays a central role in health and wellness for many Native Americans, surprisingly few spiritual assessment tools have been validated with this population. This mixed-method study modifies an existing spiritual assessment tool—spiritual histories—that may be particularly congruent with Native American culture. Using a sample of recognized experts in Native culture (N = 50), the study identifies: (a) the degree of cultural consistency, strengths, and limitations of the tool, conceptually, and (b) a culturally valid question protocol to operationalize the concept for use with Native clients. The findings are discussed in light of recent accrediting requirements mandating the administration of spiritual assessments in numerous settings and suggestions are provided to administer the assessment in a culturally competent manner.     

Spiritual Need and the Core Business of Social Work

This paper examines the development of social work practicein spiritual care and the attitudes towards spirituality andreligion demonstrated by social workers in the UK, through reflectionon key findings from two empirical studies conducted ten yearsapart. Fieldwork for the first study, conducted by the author,was undertaken from 1990 to 1992 and was the first of its kindto examine the treatment of spirituality in social work practicein the UK. The second study reported in 2004. Comparison ofthe findings from these two studies showed that the increasedsympathy towards ‘spiritual practice’ is not asgreat in social work as is demonstrated amongst other humanservices professions, and that there is continuing inhibitionand resistance in the UK in social work education in particular.The paper argues that much of the problem for practitioners,even where they identify spiritual need as an issue, lies inthe inadequate theorizing and lack of practice guidance developedin the context of UK social work. It concludes by discussingthe particular context of mainstream social work practice inthe UK and examines how assessment of spiritual need and spiritualinterventions might connect with social work’s core business.     

Substance use among older youth transitioning from foster care: Examining the protective effects of religious and spiritual capital

Among older youth transitioning from the foster care system, this longitudinal study examined the association of religious and spiritual capital to substance use in the past year at age 19. Participants consisted of African American (N = 179) and White non‐Hispanic (N = 133) older youth in foster care. Drawing from social capital theory, it was posited that religious service attendance (a proxy for religious capital) and belief in a spiritual force (a proxy for spiritual capital) would be inversely associated with substance use. Multiple logistic regression results indicated support for the first and second hypothesis for White foster youth only. Among White foster youth, more frequent religious service attendance and greater belief in a spiritual force were associated with a lower likelihood of illegal substance and polysubstance use. No association between religious or spiritual capital and substance use was found among African American foster youth. The findings underscore the importance of conducting spiritual assessments to help ensure older foster youth who have strong religious or spiritual orientations are in environments where they are accommodated and supported.     

Conceptualizing Religion and Spirituality: Points of Commonality, Points of Departure

Psychologists' emerging interest in spirituality and religion as well as the relevance of each phenomenon to issues of psychological importance requires an understanding of the fundamental characteristics of each construct. On the basis of both historical considerations and a limited but growing empirical literature, we caution against viewing spirituality and religiousness as incompatible and suggest that the common tendency to polarize the terms simply as individual vs. institutional or 'good' vs. 'bad' is not fruitful for future research. Also cautioning against the use of restrictive, narrow definitions or overly broad definitions that can rob either construct of its distinctive characteristics, we propose a set of criteria that recognizes the constructs' conceptual similarities and dissimilarities. Rather than trying to force new and likely unsuccessful definitions, we offer these criteria as benchmarks for judging the value of existing definitions.     

Indigenous people policing indigenous people: the potential psychological and cultural costs

This research reports on the link between feelings of spirituality and how Navajo police officers tend to enforce European-based law. Previous research suggests that a link exists between the officers’ depth of feeling of spirituality and the officers’ attitude toward the effectiveness traditional methods of social control; however, this research goes a step further and examines the impact of cultural dissonance on the stressors faced by Navajo police officers. The enforcement behavior of the Navajo officers was used as a proxy for the intensity of their feelings concerning the usefulness of traditional versus European-based forces of social control; the underlying assumption being tested is that self-determination is not only a state of law but a state of psychological being. A snowball method of sample development was used to select officers for intensive interviews. The findings suggest that the officers’ feeling of spiritual connectedness to his/her culture is inversely related to the strictness of the enforcement of European-based laws. In other words, the more spiritual the officer, the less likely the officer is to rely solely on European-based laws, and the greater the reliance on other methods of problems solving. The finding also suggest that in addition to the stressors normally encounter by all police officers, Navajo officers faced additional stressors that are specific to indigenous officers policing in indigenous communities.     

Spirituality and child welfare reunification: a narrative analysis of successful outcomes

When children are removed from their families because of maltreatment, the child welfare system seeks reunification whenever possible. Despite the importance of this goal, little is known about families who are able to achieve and maintain successful reunification. This qualitative study conducted in‐depth interviews with 15 families who completed their child welfare case plans, were reunited with their children and remained together for at least 1 year post‐reunification. Narrative analysis using a combination of thematic and structural coding was completed to examine the strengths and process families discussed related to their successful child welfare outcomes. This paper discusses one of those strengths, spirituality, in greater depth. Specifically, 12 participants situated the strength of spirituality within their stories as an important narrative element they perceived as critical, leading to important changes. Findings highlight the benefits some families receive from their spiritual beliefs, practices and faith communities when working towards reunification, suggesting child welfare practitioners be prepared to identify and honour this family strength.