Do parenting behaviors intended as discipline vary by household religious affiliation in Cameroon?

BACKGROUND: Religious affiliation may account for some variance in parenting behaviors used for disciplinary intent. However, most reported studies of this relationship are limited to high-income countries focused on Christianity. OBJECTIVE: This study aimed to determine whether parenting behaviors vary by religion in a low- and middle-income country between Protestant, Catholic, and Muslim groups. It was hypothesized that Protestant households would have higher odds of select parenting behaviors. PARTICIPANTS & SETTINGS: Data from the 2014 Cameroonian Multiple Indicator Cluster Survey, containing a nationally representative household sample, were used. METHODS: Adult caregivers in selected households with a child aged 1-14 years of age participated in interviews containing a standardized disciplinary measure asking about the exposure of one randomly selected child to a series of parent behaviors in the preceding month. RESULTS: Of the 4978 households, 41.6 % were Catholic, 30.9 % Protestant and 27.6 % Muslim. Spanking was the most common of the six types of physical punishments across groups with no association with household religion. In contrast, children in Protestant households had higher odds of being hit with an object compared to the other two groups, but only for younger children. Children in Protestant households also had higher odds of exposure to a combined approach, i.e., use of physical, psychological, and non-violent parent behaviors. CONCLUSIONS: This study advances the examination of the potential influence of household religion on parenting behavior, however further inquiry is needed to examine these patterns in other settings with additional indices of religiosity and disciplinary beliefs.

In Search of Safe Spaces: An Exploratory Study of the Anticipated Help-Seeking Needs and Preferences of Protestant Christian Women in Singapore with Respect to a Hypothetical Abortion Scenario.

Research suggests that religious beliefs may contribute to abortion stigma, resulting in increased secrecy, reduced social support and help-seeking as well as poor coping and negative emotional consequences such as shame and guilt. This study sought to explore the anticipated help-seeking preferences and difficulties of Protestant Christian women in Singapore with regard to a hypothetical abortion scenario. Semi-structured interviews were conducted with 11 self-identified Christian women recruited through purposive and snowball sampling. The sample was largely Singaporean and all participants were ethnically Chinese females of a similar age range (late twenties to mid-thirties). All willing participants were recruited regardless of denomination. All participants anticipated experiences of felt, enacted and internalized stigma. These were affected by their perceptions of God (e.g., how they see abortion), their personal definitions of "life" and their perceptions of their religio-social environment (e.g., perceived social safety and fears). These concerns contributed to participants choosing both faith-based and secular formal support sources with caveats, despite a primary preference for faith-based informal support and secondary preference for faith-based formal support. All participants anticipated negative post-abortion emotional outcomes, coping difficulties and short-term decision dissatisfaction. However, participants who reported more accepting views of abortion also anticipated an increase in decision satisfaction and well-being in the longer term.

Religious Afterlife Beliefs Decrease Behavioral Avoidance of Symbols of Mortality.

An astonishing cultural phenomenon is where, far away from or close to a city center, people in different societies localize cemeteries that function as both sites of memory of lost ones and symbols of mortality. Yet a psychological account of such differences in behavioral responses to symbols of mortality is lacking. Across five studies (N = 1,590), we tested a psychological model that religious afterlife beliefs decrease behavioral avoidance of symbols of mortality (BASM) by developing and validating a word-position task for quantifying BASM. We showed evidence that religious believers, including Christians, Muslims, Hindus, and Buddhists, exhibited decreased BASM relative to nonbelievers. We also provide evidence for a causal relationship between religious afterlife beliefs and reduced BASM. Our findings provide new insight into the functional role of religious afterlife beliefs in modulating human avoidance behavior in response to symbols of mortality.

Saints, demons, and faith - A review of the historical interaction between Christianity and epilepsy.

The view that epilepsy is caused by demonic possession prevailed throughout the Middle Ages and re-emerges in rare cases of misguided exorcisms even in modern Western societies. This review reflects on the biblical sources of the demonic understanding of seizures and the subsequent marginalization of people with epilepsy. While the development of science led to a decline in beliefs of supernatural causes of seizures, the link between Christianity and epileptology is sustained through recurrent considerations of epileptic phenomena among religious figures. The influence of epilepsy on the legacy of historical persons of Christianity should be regarded with caution because of limited clinical evidence in historical documents. However, it should be acknowledged that religious experiences, as well as general religiosity, can be important in modern-day epilepsy care as they are shown to have psychological, societal, and even clinical implications. Further studies should expand our knowledge on the contemporary importance of the Christian tradition for people with epilepsy.

Reflections on Doing Counseling and Christian Family Therapy.

Reflecting on his long career that integrated medicine, therapy, and Christian theology, the author shares his insight to help future students to have a simple framework of doing counseling, family therapy, and relating to the Christian faith. This article offers his personal views on how to do therapy, and proposes a way of looking at a Christian theory of personality, and towards a Christian theory of marriage and family therapy.

Religious leaders can motivate men to cede power and reduce intimate partner violence: Experimental evidence from Uganda.

Violence committed by men against women in intimate relationships is a pervasive problem around the world. Patriarchal norms that place men as the head of household are often to blame. Previous research suggests that trusted authorities can shift perceptions of norms and create behavior change. In many settings, a compelling authority on behavior in relationships is religious leaders, who are influential sources of information about proper conduct in relationships and gatekeepers of marriage, but may also uphold traditional gender roles. One way leaders exert their influence is through premarital or couples counseling courses. In this study, we test whether, if given an opportunity to offer a more progressive religious interpretation of gender roles during these courses, religious leaders could motivate men to share power and thereby reduce violence. Building on existing faith networks of Christian religious leaders in western Uganda, we conducted a large pair-matched, randomized controlled trial among 1,680 heterosexual couples in which participants were randomized to attend a 12-session group counseling course or wait-listed. We find that the program shifted power from men to women and reduced intimate partner violence by five percentage points, comparable with more intensive secular programs. These improvements were largest among couples counseled by religious leaders who held the most progressive views at baseline and who critically engaged with the material. Our findings suggest that religious leaders can be effective agents of change for reducing violence.

Religiosity and Quality of Life in Older Christian Women in Ireland: A Mixed Methods Analysis.

This study used a mixed methods approach to understand the ways in which religion and quality of life (QoL) are associated in later life in Ireland. Longitudinal quantitative data from 2112 Christian women aged 57 and over at baseline (2009-10) participating in the Irish Longitudinal Study on Ageing (TILDA), as well as qualitative data from semi-structured interviews from 11 Christian women aged 65 and over in 2018, were used. The quantitative data showed an association between lower religiosity and lower QoL. Qualitative data supported an effect of religious involvement on QoL although certain aspects of being religious in Ireland were accompanied by distress. The data suggested that the relationship between religious attendance and higher QoL could be driven by multifactorial pathways, including psychological, social, and practical benefits.

Playing God? Religious Perspectives on Manipulating the Genome.

The Human Genome Project (HGP) is a remarkable medical science breakthrough that enables the understanding of genetics and the intervention of human health. An individual's health is influenced by physical, emotional, social, intellectual, and religious factors. Among these, religious beliefs shape our thinking on cloning, stem cells, and gene editing, affecting healthcare decisions and the motivation for seeking treatment. Is the human genome sacred? Does editing it violate the idea that we're made in God's image or allow us to "play God"? Understanding the perspectives behind the fundamental religious doctrines of Islam, Christian, Hindu, and Buddhist on gene editing/therapy in somatic and germline cells would ensure a right balance between geneticists and theologians in providing the best healthcare while catering to individual beliefs.

The Woman Who Testified: The Pentecostalization of Psychiatry in Yaoundé, Republic of Cameroon.

This article takes a case study approach to the predominance of Pentecostalism, a Christian movement emphasizing conversion and testimony to divine grace, among patients at Sommeil Psychiatric Hospital in Yaoundé, Republic of Cameroon. I argue that certain patients' desire to serve as témoignage (French) or "testimony" (English) to life before and after Sommeil-to the efficacy of biomedical psychiatry-indicates a pattern in which patients drew on their Pentecostal affiliation to navigate psychiatric treatment. Grounded in 24 months of fieldwork with patients and families and hospital staff, I contend that patient experiences of treatment imperfectly paralleled prior and ongoing experiences of Pentecostalism, including cultivation of the desire to convert and testify. Taking this cultivation of desire as a form of subject-making, I conceptualize the entanglement of religious and therapeutic subjectivities at Sommeil as a patient-driven "Pentecostalization" of psychiatry, which offers patients plural possibilities and timeframes of health.

Understanding religious attachment among christians seeking spiritually integrated psychotherapies: A mixed methods study.

OBJECTIVE: This mixed methods study aimed to understand ways of viewing and experiencing religious attachment among Christians in spiritually integrated psychotherapies. METHOD: In total, 190 Christian-affiliated clients completed narrative responses about religious and parental attachment along with validated measures of spiritual and psychological functioning toward the start of treatment. RESULTS: An inductive content analysis revealed ten ways in which clients were viewing and experiencing God. Although painful themes were expressed, clients more frequently discussed comforting themes related to religious attachment. Additional analyses demonstrated convergence with parental attachment and quantitative measures of spirituality and mental health. CONCLUSION: Religious attachment appears to primarily provide a sense of strength and comfort for Christians seeking care. Findings also indicate clients view and experience God in similar ways as their parents or caregivers. As such, assessing and affirming clients' faith may facilitate positive changes in how they view and experience themselves and others in treatment.

Differences in the Factor Structure of the Eating Attitude Test-26 (EAT-26) in Different Cultures in Israel: Jews, Muslims, and Christians.

BACKGROUND: In recent years, there has been a shift in the clinical presentation and, hence, diagnostic definitions of eating disorders (EDs), reflected in a dramatic change in the diagnostic criteria of EDs in the DSM-5. The Eating Attitudes Test-26 (EAT-26) is currently considered an accepted instrument for community studies of EDs, although it features an inconsistent factorial structure in different cultures. Therefore, it is essential to investigate whether the EAT-26 can still be considered an adequate instrument for identifying the risk of developing EDs in different cultures. The aim of the present study was to examine the construct validity and internal consistency of the EAT-26. METHOD: The study used exploratory factor analysis (EFA) and confirmatory factor analysis (CFA) among different cultural populations in Israel. RESULTS: Findings indicated different factors in different ethnic groups, most of which do not correspond with the original EAT-26 three-factor structure. RESULTS: The analysis yielded two main factors among Israeli Jews, four main factors among Israeli Muslim Arabs, and three main factors among Israeli Christian Arabs. CONCLUSION: These findings shed light on cultural factors affecting perceptions of the EAT-26 items. This calls for a reconsideration of the generalization of the original three-factor structure of the questionnaire in different cultures.

God Representation Types Are Associated With Levels of Personality Organization and Christian Religious Orthodox Culture.

ABSTRACT: This exploratory study shows that God representation types are associated with levels of personality organization. Among two Dutch samples of psychiatric patients (n = 136) and nonpatients (n = 161), we found associations between the psychotic, borderline, and neurotic personality organizations, and passive-unemotional, negative-authoritarian, and positive-authoritative God representation types, respectively. Both patients and nonpatients reported positive God representations, but only nonpatients and higher-level functioning patients reported an integrated God-object relation. For persons with personality pathology, the relationship with God can be a struggle and might have a defensive and/or compensating function. In addition to personality organization, Christian religious orthodox culture is a statistical predictor of God representations, but not of anger toward God. We offer suggestions for how psychotherapeutic work with God representations might differ for patients with different levels of personality organization.

Longitudinal Changes in Posttraumatic Stress Disorder After Resettlement Among Yazidi Female Refugees Exposed to Violence.

Importance: Posttraumatic stress disorder (PTSD) is highly prevalent among refugees surviving mass atrocities, especially among women. Longitudinal studies investigating factors associated with PTSD course are essential to enable adequate treatment yet widely lacking. Objective: To identify longitudinal changes in PTSD severity and posttraumatic coping among severely traumatized female refugees as well as risk and protective factors for PTSD course. Design, Setting, and Participants: This prospective cohort study took place in 14 German cities in the context of a humanitarian admission program that resettled 1000 especially vulnerable women and children from northern Iraq to Germany. Approximately 400 adult beneficiaries of the humanitarian admission program were eligible for the study. At baseline, a total of 116 of the 400 beneficiaries (29.0%) participated, with 96 (82.8%) of these women participating in the follow-up assessment. The study included a baseline assessment conducted 2 years after resettlement (September 1, 2017, to January 12, 2018) and a 1-year follow-up (August 29, 2018, to January 15, 2019). Exposures: Violence and/or captivity during the 2014 genocide in northern Iraq by the so-called Islamic State. Main Outcomes and Measures: Posttraumatic stress disorder severity and coping strategies were assessed in interpreter-aided interviews using the Impact of Event Scale-Revised. Results: A total of 116 women (mean [SD] age, 32.2 [8.2] years; 115 [99.1%] Yazidi; 1 [0.9%] Christian) participated at baseline. According to the Impact of Event Scale-Revised, a high PTSD severity was found (mean [SD] raw sum score, 60.88 [15.75] of 88, with higher scores indicating greater distress), with no significant change over time. Helpful coping strategies included prayer, belief in collective strength, and belief in personal strength. Earlier symptoms of intrusions (ß = 0.389, P = .007) and longer captivity (ß = 0.218, P = .02) were identified as being associated with PTSD severity 1 year later. Longer captivity was associated with PTSD aggravation over time (ß = 0.227, P = .04). Posttraumatic strengthening in faith (ß = -0.206, P = .05) and in social relationships (ß = -0.221, P = .03) were associated with a reduction in PTSD symptoms. Conclusions and Relevance: These findings suggest that female refugee survivors of genocide are at high risk for severe and chronic PTSD beyond the initial years of resettlement. The findings provide suggestions for mental health care specialized for particularly vulnerable populations.

Apocalypse without anxiety: the end times for a Caribbean religion.

Affect has not been entirely established as a casual explanation in social science. The classic academic accounts of millennial movements emphasise both a period of 'unease' in the ambient atmosphere or 'of tension' at the actual start, and then a periodic culmination of fear or extreme emotion as the movement gains a following and the prophecy accelerates so much so, that 'apocalyptic expectation' equates with 'anxiety'. In the instance examined here, a new Caribbean religion, there may well have been identified anxieties around the time of the founder's visions, but once established the group have little strong emotion, negative or otherwise, although always facing the imminent end of all things.

A historical perspective on mental health: Proposal for a dialogue between history and psychology.

This contribution aims to promote a dialogue between history and psychology by outlining a direction for future research at the intersection of these disciplines. In particular, it seeks to demonstrate the potential contributions of history to psychology by employing the category of mental health in a historical context. The analysis focuses on notions of psychological health that were developed in late antiquity, especially the equation between "health of the soul" and dispassion (apatheia) within the Christian monastic movement. This theologically informed notion of what constitutes positive human functioning and well-being is examined in view of modern attempts, in mainstream and positive psychology, to define mental health. The optimism concerning the naturalness of virtue and the malleability of human nature that underlies late antique notions of "health of the soul" becomes noticeable in its absence once we turn to modern notions of mental health. It thus provides an illuminating counter-example against which to compare and analyze modern attempts to define mental health. A comparison of these alternative notions human flourishing offers an opportunity to reflect on and test the validity of contemporary attempts to define this condition in a culturally sensitive manner. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

Mental well-being in ancient Greece: Comment on Graiver (2021).

In her thought-provoking article, Graiver (see record 2021-21903-001) argues that many early Christian monks achieved sustained psychological health, perceived as joyful serenity by their contemporaries, and admired within their milieu and the society at large. This state was attained by means of dispassion (apatheia) and culminated in spiritual enlightenment. In the author's opinion, conclusions of this historical research call for a reassessment of modern attitudes to psychological health that can be construed only "in a culturally sensitive manner" (p. 1). In my opinion, limitation of the evidence on mental health in Ancient Greece to medical authors only is hardly justified. The word psuchê is virtually ignored by Greek medical authors. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

The Christian Orthodox Church Fasting Diet Is Associated with Lower Levels of Depression and Anxiety and a Better Cognitive Performance in Middle Life.

Lifestyle choices significantly influence mental health in later life. In this study we investigated the effects of the Christian Orthodox Church (COC) fasting diet, which includes long-term regular abstinence from animal-based products for half the calendar year, on cognitive function and emotional wellbeing of healthy adults. Two groups of fasting and non-fasting individuals were evaluated regarding their cognitive performance and the presence of anxiety and depression using the Mini Mental Examination Scale, the Hamilton Anxiety Scale, and the Geriatric Depression Scale (GDS), respectively. Data on physical activity, smoking, and vitamin levels were collected and correlated with mental health scoring. Negative binomial regression was performed to examine differences in the GDS scores between the two groups. Significantly lower levels of anxiety (7.48 ± 4.98 vs. 9.71 ± 5.25; p < 0.001) and depression (2.24 ± 1.77 vs. 3.5 ± 2.52; p < 0.001), along with better cognitive function (29.15 ± 0.79 vs. 28.64 ± 1.27; p < 0.001), were noticed in fasting compared to non-fasting individuals. GDS score was 31% lower (Incidence Rate Ratio: 0.69, 95% Confidence Interval: 0.56-0.85) in the fasting group compared to the control, while vitamin and ferrum levels did not differ. The COC fasting diet was found to have an independent positive impact on cognition and mood in middle-aged and elderly individuals.

Examining Christians' Reactions to Reminders of Religion-Science Conflict: Stereotype Threat versus Disengagement.

Stereotypes of religion (particularly Christianity) as incompatible with science are widespread, and prior findings show that Christians perform worse than non-Christians on scientific reasoning tasks following reminders of such stereotypes. The present studies (N = 1,456) examine whether these reminders elicit stereotype threat (i.e., fear of confirming negative societal stereotypes about one's group), disengagement (i.e., distancing oneself from a domain perceived as incongruent with the values of one's group), or both. In Studies 1 and 2, Christians demonstrated lower task performance and greater subjective feelings of stereotype threat (but did not spend less time on the task) relative to non-Christians when beliefs about Christianity-science incompatibility were chronic or made salient. Furthermore, the effects of incompatibility stereotypes on performance were most pronounced among Christians who identified strongly with science and hence worried most about confirming negative stereotypes (Studies 3-4). Implications for Christians' responses to religion-science conflict narratives and participation in science are discussed.

The Future of Nursing: Creating A Culture of Equity.

As development of the Future of Nursing 2020-30 Report by the National Academy of Medicine is underway, the nursing profession is positioned to continue positively impacting health and health equity in the United States. Progress to date engenders hope that nurses will continue to take a significant role in reducing health disparities. The work to create a culture of health aligns with the Christian imperative to "love your neighbor as yourself."

Are there associations between religious affiliation and drive for muscularity? A cross-sectional survey of young Muslim women, Christian women and atheist women from Germany.

BACKGROUND: Over the last 20 years, society's perception of the ideal female body size in Western cultures has changed from thin to athletic, and many women practice sports to achieve well-toned bodies. However, to date, no study has investigated whether Muslim women who live in a Western country and veil their bodies strive for lean or muscular bodies too. The current cross-sectional survey therefore addressed this question. METHODS: Veiled Muslim women (n = 70), unveiled Muslim women (n = 50), Christian women (n = 79), and atheist women (n = 68) living in Germany answered several questionnaires assessing engagement in sports, body appreciation, and drive for leanness and muscularity. Univariate and multivariate analyses were conducted to compare the four groups. RESULTS: The results of univariate and multivariate analyses showed that Muslim women engaged less in sports and veiled Muslim women reported higher body appreciation than did Christian and atheist women. Although the groups did not differ significantly in drive for muscularity, Muslim women showed lower levels of drive for leanness than did Christian and atheist women. CONCLUSION: Given that Muslim women engaged less in sports and strived less for a lean body compared to Christian and atheist women, a well-toned body might be less important for them. Nevertheless, as being active is beneficial for general health, barriers that prevent Muslim women from engaging in sports should be diminished.