Who Helps the Helpers? Social Support for Rape Crisis Advocates.

Secondary exposure to trauma may have negative effects on rape victim advocates' well-being. Self-care can help to mitigate these negative effects on advocates' well-being, and prior research suggests that social support is an especially important aspect of advocates' self-care. However, there is a lack of research on how rape crisis advocates access and receive social support in relationship to their advocacy work. Therefore, semistructured qualitative interviews were conducted with 15 rape crisis advocates who volunteered for a rape crisis center in Chicago to understand how they accessed social support from informal and formal support providers, and when they did receive support, what was helpful versus unhelpful. Data were analyzed using thematic content analysis. Results revealed that many advocates were able to seek out and receive positive instrumental and emotional social support that nurtured them and their work. However, advocates also experienced a variety of barriers to obtaining positive support from informal support providers, including fear of burdening providers and a reluctance or lack of preparedness of their support providers to speak about the issue. Advocates emphasized the need for rape crisis centers to provide resources for their informal social support systems in order to encourage helpful responses. In addition, advocates praised the rape crisis center for its built-in formal support structures, but also encouraged the organization to seek broader representation of persons from minority backgrounds among their advocates and mentors. Implications and future directions for research and rape crisis centers are also discussed. The present study highlights the importance of social support systems for advocates and potential barriers that may be addressed to reduce service provider burnout and vicarious trauma.

Advocates' Experiences With Media and the Impact of Media on Human Trafficking Advocacy.

The present qualitative study explores advocates' opinions of misinformation about human trafficking in the media and describes advocates' strategies to counter the misinformation presented by the media. Thus, 15 advocates who work against human trafficking in Chicago-based nonprofit organizations participated in semistructured interviews about their opinions and strategies. Data were analyzed using thematic content analysis. The present study identifies specific misperceptions of human trafficking in the media, highlights advocates' opinions of this misinformation, and discusses advocates' strategies to counteract inaccurate media, adding support to the role of media advocacy. Advocates note how media images shape and perpetuate stereotypes of trafficking through glamorizing sex work and sensationalizing stories that are most often international depictions of trafficking. Advocates report media generally shares only a piece of the story, simplifying the stories of survivors and the issue of human trafficking. Advocates critique media perpetuating these misperceptions for how they may contribute to policies and programs which fail to address structural factors that create vulnerabilities to be trafficked and the multisystem needs of survivors. However, advocates also note misperceptions can be counteracted by producing sensitive, informed media through social platforms. Advocates share their strategies counteracting misinformation through engaging in informative conversations, utilizing social media to educate, and promoting media messages of survivor agency. Research, clinical, and policy implications are also discussed. The present study emphasizes the importance of decision makers and service providers being critical consumers of media and to assess how media portrayals may (or may not) inform their understanding and response to the issue.

Overcoming the "Holy Hush": A Qualitative Examination of Protestant Christian Leaders' Responses to Intimate Partner Violence.

Described as a "holy hush," past research has noted a general silence about and reluctance to address intimate partner violence (IPV) in religious congregations. To explore this, we interviewed 20 Protestant Christian religious leaders about how they understood and responded to IPV. Based on a thematic content analysis, our study revealed some of the challenges, tensions, and complexities that may be barriers to leaders speaking about and responding to IPV, and also the ways religious leaders in our sample attempted to overcome these challenges. For example, results revealed religious leaders understood violence on a gradation from less to more severe, and linked a need for and type of response to the level of violence. Throughout, religious leaders expressed a tension between their leadership role and responding to IPV. Furthermore, religious leaders acknowledged their need for greater training and connections to service providers, however, they reported not currently being connected to other IPV resources or organizations in the community. We discuss how the findings illuminate challenges and tensions for religious leaders in responding to IPV and how some leaders in this study were navigating these tensions to respond. We also discuss how findings may inform future research and the development of trainings and protocols for religious leaders and congregations on responding to IPV, promoting survivor safety, and fostering a greater understanding of IPV. Implications for collaboration with other community-based IPV organizations are also discussed.

Interfaith Groups as Mediating Structures for Political Action: A Multilevel Analysis.

This study investigates interfaith groups from across the United States to understand how these religious settings may serve as mediating structures to facilitate individual political action. Based on a multilevel modeling analysis with 169 individuals from 25 interfaith groups, we found that core activities of the group, such as group members sharing community information (e.g., announcing upcoming events, political meetings, community issues) or sharing religious information (e.g., educating members about their religion) positively and negatively predicted individual political action as a result of group participation, respectively. Moreover, a sense that the interfaith group served as a community to work for local change, but not trust within the group, predicted political action as a result of group participation. However, this effect for a sense the group served as a community to work for local change was stronger and more positive as the degree of community information sharing in the group increased. These results show that a core activity of sharing community information may enhance the ability of a group to mediate political action. Overall, these findings demonstrate the potential role of interfaith groups to mediate political action, and show the importance of considering both individual and group characteristics when understanding these religious settings. Limitations and directions for future research are also discussed.

Examining the Presence of Congregational Programs Focused on Violence Against Women.

Religious congregations are uniquely poised to provide programs to support survivors of violence against women; yet little is known regarding the prevalence of such programs. In this study, we used data from three waves of the National Congregation Study (N = 3334) to examine change across time in the presence of a congregational program to support survivors of sexual assault or domestic violence. We also explored results among different Christian religious traditions across time. Given the gendered nature of this violence, we also tested whether the (a) gender of the head clergy (i.e., religious leader), and (b) ability of women to serve in congregational leadership roles predicted the presence of programs. As points of comparison, we also examined the total number of congregational social service programs and food programs in particular. Overall, we found different patterns of change across religious traditions for the different programs. Moreover, clergy gender and the ability of women to serve in leadership roles predicted the presence of different types of programs. Limitations, implications, and directions for future research also are discussed.

Preliminary Validation of the Sex Trafficking Attitudes Scale.

This study presents the Sex Trafficking Attitudes Scale (STAS), assessing cognitive, behavioral, and affective attitudes toward the sex trafficking of women and girls. Across two studies, exploratory and confirmatory factor analyses revealed and confirmed six subscales: (a) Knowledge About Sex Trafficking, (b) Awareness of Sex Trafficking, (c) Attitudes Toward Ability to Leave Sex Trafficking, (d) Attitudes Toward Helping Survivors, (e) Empathic Reactions Toward Sex Trafficking, and (f) Efficacy to Reduce Sex Trafficking. Results showed support for convergent validity as the subscales were associated with related measures. The STAS holds promise to expand research and inform efforts to support trafficking survivors.