Editorial

The situation of the rapidly growing numbers of refugees andasylum seekers in many countries is one of increasing concernand the focus of a previous CDJ Special Issue [Vol. 40 Issue2]. In this issue Mitchell, Kaplan and Crowe write from withinthe Victorian Foundation for Survivors of Torture [VFST], Melbourne,of their experience of working with South Sudanese refugeesusing a VFST framework of community recovery developed to enhancerefugee mental health and well-being. The authors argue thatthis approach has much in common with community developmentpractice and suggest that it enabled the refugees to rebuildsome core communal values and practices and sense     

Transnational forced migration and negotiating emotional well-being: the case of women refugees in South Africa

This study seeks to gain a better understanding of how a group of women refugees perceives their emotional well-being and how they make sense of their emotions. The discussion is based on a comparative qualitative study done in South Africa among Congolese, Burundian and Zimbabwean refugees. Attention is paid to intrapersonal emotional ambivalence and how the emotional well-being of refugees relates to their socio-economic context and more specifically their challenging life experiences. Reference is made to the role children and religion play in respondents’ perceived emotional well-being and hope for the future. In addition, all the respondents had to manage emotions related to transnational familial ties. On the one hand, an acute sense of family separation was experienced. On the other, respondents felt a sense of financial responsibility towards their kin who were left behind. Yet, few respondents had the means to provide family members with any form of financial assistance. This in turn had repercussions for their emotional well-being.     

Atheistic, agnostic, and religious older adults on well-being and coping behaviors

Previous research reports relationships between religion and both well-being and positive coping, especially among the older adult age group. However, researchers have failed to consider the non-religious when comparing groups categorized by religious belief, ignoring possible differences between those with a belief and the non-religious, atheists, and agnostics. To explore possible differences, we gathered data from a sample of 134 religious and non-religious older adults (55 years old plus) who completed an online questionnaire assessing relationships between religiosity and well-being, social support, locus of control, and meaning in life. Belief groups, including atheists, agnostics, and those high and low on religious beliefs, were compared on coping behaviors. The religious groups did not significantly differ from atheists and agnostics on well-being, satisfaction with social support, or locus of control; however, the high religiosity group did endorse higher levels of presence of meaning in life than the atheists and a greater number of social supports compared to the non-religious groups. The groups significantly differed on their use of religious coping (p < .05), and differences approached significance on the groups utilization of humor and substances as coping mechanisms (p = .07). The religious groups endorsed religious-oriented coping at significantly greater rates, whereas the atheists endorsed a greater use of substances to cope than the other three groups. Additionally, atheists endorsed humor for coping more so than their low religiosity counterparts.     

The Sweat Lodge Ceremony for Spiritual Healing

Abstract

Of the many Indigenous ceremonies that have a spiritual component, few are as immediate and powerful in restoring a balance of spiritual, emotional, mental and physical well-being as the sweat lodge. Sweat lodges are often incorporated into healing programs that serve Aboriginal people, and are also available to non-Indigenous people. Their appeal across cultural and religious traditions stems from a nondoctrinal view of spirituality. A preliminary study of effect of the sweat lodge ceremony indicated measurable changes in spirituality. Additional analysis of the data suggests that existential coherence among participants increases as a result of the ceremony. The sweat lodge ceremony may help participants to increase their sense of spirituality and connection to each other.     

The Role of Religion and Stress in Sexual Identity and Mental Health Among Lesbian,Gay, and Bisexual Youth

This study investigated religious stress, gay‐related stress, sexual identity, and mental health outcomes in lesbian, gay, and bisexual (LGB) adolescents and emerging adults. The model examined negative LGB identity as a mediator of the relationships between (1) religious stress and mental health, and (2) gay‐related stress and mental health. The data indicated that negative LGB identity fully accounted for both relationships. Findings suggest that a negative sense of sexual identity for LGB youth helps explain the links between religious and gay‐related stressors and mental health. As LGB youth may have limited control over these stressors, the importance of helping LGB youth maintain a positive LGB identity, despite homonegative messages from others, is discussed.     

Depression, anxiety, and religious life: a search for mediators

We examine several potential mechanisms linking religious involvement to depressive symptoms, major depression, and anxiety. Logistic and OLS regression estimations test five sets of potential psychosocial religion mediators: perceived attitudes toward and motivations for attendance; positive and negative religious coping; religious attitudes, beliefs, and spirituality; congregational support and criticism; and interpersonal and self-forgiveness. Compared to attending services less than once a month or never, attending services once a week but no more is associated with fewer depressive symptoms and anxiety symptoms. Hypothesized mediators, including meaning, interpersonal and self-forgiveness, congregational criticism, social attendance beliefs, and negative coping are independently associated with one or more mental health outcomes.     

Participatory action research with asylum seekers and refugees experiencing stigma and discrimination: the experience from Scotland

Using evidence from a participatory action research process with over 100 asylum seekers and refugees in Scotland, this study explores participants’ views on mental health problems, stigma and discrimination. The study found that migration can have adverse effects on mental health and well-being, due to racism and the asylum process, and this is worsened by stigma and discrimination. This stigma is influenced by both social and cultural causal factors, including fear, past trauma, isolation, racism and the stress of the asylum process coupled with negative cultural beliefs about mental health problems. The paper considers the international relevance of this approach and the value of a model grounded in principles of community development and grassroots action.     

Family identification facilitates coping with financial stress: A social identity approach to family financial resilience

Family financial stress research has typically examined negative effects of deprivation on mental health, which in turn erode financial coping. While this work acknowledges family support’s role in buffering these effects, it has typically overlooked how family identification can act to structure the experience of, and response to, economic challenge. We adopt a Social Identity approach, arguing that family identification predicts increased social support and improved well-being, which predicts more effective coping with financial problems. We explore this in two community surveys (N = 369; N = 187). In the first we show that stronger family identification and support predict better well-being, which predicts better evaluation of economic coping. In the second we replicate these findings, and also show that the relationship between well-being and financial distress is fully mediated by perceptions of ‘Collective Family Financial Efficacy’. These findings point to a more positive understanding of how family cohesion can promote mental well-being/resilience.     

Gender relations,transnational ties and rituals among Bosnian refugees

In this article I show how Bosniak (Bosnian Muslim) refugees reproduce, contest and construct their ethnic and religious identities. Using ‘ritual’ in a broad sense to refer to everyday routinized activities and practices that characterize family hierarchies and gender relations, as well as more easily identifiable religious rituals, I show that rituals assert belonging to a community and an identity, but are also, in the process of construction and contestation, selectively evoked and ignored. ‘The Other’ constructed through certain rituals is not merely the non–Muslim Bosnian (Serbs and Croats), but also, for refugees, other Bosnian Muslims who stayed behind. Moreover, engagement in secular and religious rituals, and the wider issue of identity constructions cannot be understood fully without exploring the dynamics between refugees and people who have remained in Bosnia. Competing constituencies claiming ‘Bosnianness’ and ‘Muslimness’ can be found across national boundaries and complicate the attempt to construct a community of believers or nationals, or both.     

Quality of life among U.S. Army spouses during the Iraq war

ABSTRACT

During the course of previous military conflicts, attention has been focused on separations experienced by service members and their loved ones. This study utilized the ABC-X model of Family Stress and Resiliency Theory to provide information about specific family and parental stressors, family coping, appraisal of stress and coping abilities, and quality of life for spouses at various stages of a recent military deployment. Three groups of spouses differed primarily for levels of family stress and quality of life. In addition to comparative analysis, path analyses were conducted for each group to determine the influence of stressors, coping, wellbeing, and sense of coherence on quality of life. The model for the group of spouses with service members deployed longest accounted for the greatest amount of variability in quality of life. Implications for family counseling, social work practice, and community policy have been provided.     

Western voodoo: providing mental health care to Haitian refugees

This article described certain aspects of Haitian life, voodoo and its role in Haitian society, the quality and quantity of psychiatric and mental health care for Haitians in Haiti, and suggestions for providing appropriate mental health care to Haitian refugees in the United States. Conway and Buchanan (1985) described what has helped Haitian refugees adapt in the transition to life in the United States: the strengths from their cultural heritage, such as fortitude; perseverance in the most arduous circumstances; deep religious faith; high self-respect; reliance on the extended family; and the tradition of sharing. Building on these assets may assist Western mental health-care providers in offering culturally sensitive mental health care to Haitians.     

Blessed assurance: The role of religion and spirituality in Alzheimer's disease caregiving and other significant life events

Increasing attention in the scientific literature is being given to the relationships among religion, spirituality, and overall well-being. Moreover, research has repeatedly identified religion and spirituality as significant coping resources throughout the life course. For this study, a group of 20 Catholic and Protestant older adults were interviewed; half were caregivers of a spouse with Alzheimer's disease and half were noncaregivers. The informants were asked about their views on religion, spirituality, and how they integrated their faith into their lives. Qualitative analysis identified several themes reinforcing previous work that has shown religion and spirituality are important dimensions to the human experience. All of the informants had integrated religious and spiritual beliefs and practices into their lives to help make sense out of stressful situations. The findings underscore the need for further scientific inquiry that examines how religion and spirituality promote healthy adaptation to significant life events.     

Family separation and refugee mental health–A network perspective

How do the structure and relational features of family networks affect refugees’ mental health after migration, particularly when refugees are geographically separated from their family? Using the first wave of the IAB-BAMF-SOEP Survey of Refugees, which is representative of the population of refugees who arrived in Germany between 2013 and 2016, this study finds that the size of the nuclear family has a significant positive relationship with refugees’ mental health, whereas family separation has a significant negative relationship. In addition to members of the nuclear family, only fathers show a significant positive correlation with refugees’ mental health. The structural and relational aspects are discussed in light of health literature focusing on migration stressors and their relationship with mental health as well as in the context of changing family reunification policies in Germany amid the increase in immigration of refugees since 2015.     

Religious Coping and Glycemic Control in Couples with Type 2 Diabetes

This study examines the role of religious coping in couples’ diabetes management processes. Eighty‐seven couples where one spouse had type 2 diabetes were surveyed. The relationships between religious coping (positive and negative), shared glycemic control activities (e.g., planning a healthy diet), and glycemic control were examined using repeated measures ANOVA and SEM. Findings show spousal engagement in shared activities is significantly associated with glycemic control. Furthermore, the use of negative religious coping by the diabetic spouse, and positive religious coping by the nondiabetic spouse, related to lower levels and higher levels of shared glycemic control activities, respectively. Religious coping and shared glycemic control activities appear integral to couples managing type 2 diabetes and, may serve as useful points of intervention.     

Coping with workplace minority stress: Associations between dyadic coping and anxiety among women in same-sex relationships

ABSTRACT

Sexual minorities are exposed to stressors in the workplace (workplace minority stress), which can be detrimental for well-being (e.g., levels of anxiety). The present study examined whether a particular set of relationship processes, dyadic coping, served to moderate the association between workplace minority stress and symptoms of anxiety. Using a dyadic sample of 64 female same-sex couples, we found that partner problem-focused supportive dyadic coping (DC) and emotion-focused supportive DC (marginally) buffered, whereas partner delegated DC and negative DC did not moderate, the association between workplace minority stress and symptoms of anxiety. Implications for relationship researchers and mental health practitioners are discussed.     

Coping with Negative Emotions from Buying Mobile Phones: A Study of Korean Consumers

Consumers can suffer negative emotions, such as anger or fear, if they experience difficulties when buying mobile phones, but then they employ coping strategies to manage those emotions. In addition, cognitive appraisals about the purchase situation affect the negative emotions and coping process. This study constructed a structural model and conducted a mail survey involving 1,000 Korean adults. It was discovered that consumers who felt angry chose expressive support-seeking strategies or avoidance, and those who felt fearful chose only expressive support-seeking strategies. Expressive support-seeking and active coping led to positive emotional change. Self-efficacy appraisal was the key predictor of active coping and negatively affected fear; thus, we suggest that consumer education and training in the purchase of new mobile phones is needed to enhance self-efficacy.     

Organized Religious Involvement and Mental Health Among Caribbean Black Adolescents

Though religion has been related to better mental health, the aspects of organized religious life most salient for the mental health of Caribbean Black adolescents in the US, beyond religious service attendance, has been understudied. This research utilized a sub-sample of Caribbean Black adolescents from the NSAL-A, a nationally representative U.S. dataset, to examine (1) the prevalence of organized religious involvement (e.g., participation in religious service activities, choice to attend religious services) and (2) the relationship between organized religious involvement and mental health. Results showed that 62 % of Caribbean Black adolescents attend religious services regularly (at least a few times a month) and 49 % or more attend religious services or participate in religious activities (e.g., youth groups) by choice. Additionally, various aspects of organized religious involvement were positively related to coping and self-esteem, and negatively related to depressive symptoms. Religious service attendance was not related to any of the mental health indicators. Study results can inform the development of individual and group level interventions targeted at supporting the mental health of Caribbean Black adolescents.     

CAN A HIGH SENSE OF CONTROL AND JOHN HENRYISM BE BAD FOR MENTAL HEALTH?

Social stratification profoundly affects mental health. Specifically, substantial empirical evidence finds that higher status promotes mental health via a higher sense of control and a propensity to cope actively with problems. An unresolved issue, though, is whether the effects of sense of control and active coping on mental health are uniformly beneficial across levels of socioeconomic status. Perceived control and John Henryism, an active coping style, may undermine mental health, especially for lower-status persons, who lack resources. Using data from the National Comorbidity Survey for African Americans, Hispanics, and whites, we find that both sense of control and John Henryism tend to be monotonically related to positive mental health regardless of socioeconomic status and race/ethnicity.     

Hope,Coping, and Relationship Quality in Mothers of Children With Down Syndrome

Parenting a child with Down syndrome may pose unique challenges for parents’ relationship quality. This study used structural equation modeling with a sample of 351 mothers of children with Down syndrome to test if hope mediated the association between mothers’ various coping behaviors and mothers’ relationship quality. Hope was defined as a generalized positive state that comes from a personal sense of agency. Results indicated a greater degree of religious coping and internal coping were each significantly associated with more hope, whereas support seeking was not related with more hope. Higher hope was significantly associated with greater relationship quality. Bootstrapped indirect effects from both religious coping and internal coping to hope, and then hope to relationship quality, were identified. Implications for therapists and future research are described.     

Aging in a rural place: the elusive source of well-being

The overall purpose of this study was to provide more insight into the explanation of the rural-urban paradox of perceived life condition through objective and subjective measures of rural within-group disparities. The objectives of the study were: (1) compare the general life condition and subjective well-being of four subgroups of the elderly: white males, white females, black males and black females; (2) determine the similarity of correlates of subjective well-being among the groups; and (3) determine qualitatively, some of the more elusive sources of well-being among the rural elderly as a group. Quantitative data on the life situation and morale of 365 rural by-passed elderly 65 years and older, and qualitative information on 30 corresponding adults were analyzed. The results from the quantitative analyses showed within-group socioeconomic differences among the rural elderly yet no differences in their morale. This finding paralleled that usually observed for rural-urban groups. This phenomena appeared to be explained qualitatively in part through associationistic theory or the extent to which older adults made positive associations with their rural environment. Several factors, elusive in nature, appeared to diminish differences in subjective well-being and they included: a strong sense of friend and neighbor network; a sense of personal space; and the ability to maintain a strong value system as seen through continued activities (gardening, visiting, helping), friend network exchange and religious participation. Implications for researchers and practitioners are provided.