Faith In Action Research Articles

Abstract CT272: A cluster randomized trial to evaluate a church-based navigation model to increase breast cancer screening in Korean women (Faith In Action!): Trial in progress

Abstract Background: Breast cancer is the most commonly diagnosed cancer among Korean American women and incidence in this group is rising. Advanced-stage disease is more frequent among Korean women diagnosed with breast cancer than in other ethnicities due to low adherence to screening. Lower socioeconomic status, cultural barriers, perceived norm, distrust of healthcare system, and lack of awareness and culturally tailored communication on benefits of screening contribute to low screening utilization. Church settings offer important platforms for education as a majority of Korean American women >50 years regularly attend church services. Thus, the objective of this trial was to evaluate the efficacy of a culturally tailored intervention “Faith in Action!” on breast cancer screening adherence rates among Korean American women. Methods: A parallel cluster randomized trial with staggered roll-out will be conducted to evaluate the efficacy of the “Faith in Action!” intervention, a church-based small group education and lay health navigator program, delivered by trained church members, on breast cancer screening among Korean American women (NCT05298605). This study was designed and conducted in partnership with a Community Advisory Board. Trial enrollment began in July 2022 and is ongoing. Twenty-four total Korean churches in Los Angeles were randomized within blocks of 8 churches to either intervention or waitlist control conditions in a 1:1 ratio. Using a train-the-trainer approach, lay navigators from the Korean Church community nominated by church leadership are trained and certified to deliver the Faith in Action! intervention to study participants over a 6-month program period. Participants at churches randomized to the waitlist control group receive an educational presentation on physical activity and nutrition and, after 6-month follow-up, are invited to receive the Faith in Action! intervention. Eligible participants include women of Korean descent, ages 45-75 years, who: attend a participating church, do not have a breast cancer diagnosis, and did not receive mammogram in the last 2 years. The primary outcome is adherence to breast cancer screening guidelines within 6 months from end of program. Secondary outcomes include adherence to breast cancer screening within 1 year and participant knowledge about breast cancer screening practices. Qualitative interviews will be conducted to assess participants’ knowledge and barriers surrounding cancer screening decisions and program acceptability. To date, 16 churches (149 total participants) have been enrolled in the study and are being followed. It is expected that findings from this research will inform community-based efforts to increase breast cancer screening adherence among Korean American women and improve understanding of screening barriers in this group that is disproportionately impacted by breast cancer, while building capacity and opportunities for sustainability in the Korean faith community. Citation Format: Gillian Gresham, Christie Y. Jeon, Dong Hee Kim, Min Jung Sung, Laurel J. Finster, Marcio A. Diniz, Michael Fine, Zul Surani, Alison K. Herrmann, Jeong Yup Lee, Robert W. Haile. A cluster randomized trial to evaluate a church-based navigation model to increase breast cancer screening in Korean women (Faith In Action!): Trial in progress [abstract]. In: Proceedings of the American Association for Cancer Research Annual Meeting 2024; Part 2 (Late-Breaking, Clinical Trial, and Invited Abstracts); 2024 Apr 5-10; San Diego, CA. Philadelphia (PA): AACR; Cancer Res 2024;84(7_Suppl):Abstract nr CT272.

Examining the Concept of Educational Leadership from the Classical Islamic Worldview

-This article explores the concept of leadership from the perspective of the Islamic worldview. It begins by emphasizing the fundamental belief in Allah's Oneness and Supreme nature and the purpose of human beings as servants to serve Allah. The relationship between God and humans is based on followership, with every individual considered a unique creation with an exclusive bond to Allah (sbt) as the only true leader. The article highlights the idea of equality in Islamic thought, where individuals are seen as equals but undergo trials to test their characters and facilitate personal growth. It further discusses how individuals striving for virtuous Knowledge can attain positions of respect and recognition, emphasizing that leadership is determined by the extent to which individuals realize their latent potentialities. The article also explores the dialectical approach, which harmonizes seemingly contradictory notions and prevents the fragmentation of self, thought, values, and norms. It emphasizes the Importance of learning from divergent opinions and acknowledges the constant need for assessing and reformulating theory and practice. The concept of education is deeply rooted in the Islamic worldview, encompassing the holistic developmental progression of individuals based on their Knowledge and understanding of creation. The article concludes by asserting that leadership in the Islamic worldview involves actively witnessing faith in action and integrating secular and divine Knowledge. It highlights the dialogical-dialectical process through which educational leaders guide their followers towards continual self-development. Overall, this article provides insights into the understanding of leadership derived from the Islamic worldview.

Cerebral faith and faith in praxis in the churches of European origin: The Presbyterian Church of South(ern) Africa

This article investigated the paradox between church response to apartheid and resulting action at the local level in the South African churches of European origin from the perspective of the Presbyterian Church of South(ern) Africa (PCSA). It indicated that this discrepancy arose between the reflections (cerebral faith) at the highest levels of church councils, which operated in an intermittent manner and at a distance, compared with the responses (praxis as faith in action) of local church members who lived at the coalface of the struggle and sought to witness in a society dominated by racism, where the tension between faith and politics was most evident. The primary focus was on two inter-racial congregations, one of the PCSA, the other a united congregation in which the PCSA participated. This study used primary and secondary sources. The theoretical framework of the article was Thomas Groome’s approach of shared praxis.Contribution: This article contributed to the history of the apartheid era in ecclesiastical contexts. It demonstrated the anomalies that arose within different constituencies within churches of European origin by investigating the situation in one particular denomination. This was a discussion of the relationship of faith and politics in the private and public domains, which takes account of developments within a shared praxis approach.

Faith in Action? Exploring the Relationship between Public and Private Religiosity, Race, and Social Justice among Christian College Students

Awareness of social justice issues and their perceived importance varies significantly across many demographic variables including racial and religious identities. Less is known, however, about how the centrality of one’s own religiosity is associated with social justice attitudes and actions. This study explored the relationship between dimensions of religiosity and social justice importance and actions for Black, Indigenous, and People of Color (BIPOC) and non-Hispanic White students. Christian college students ( N = 168) completed measures of public and private religiosity, the perceived connection between faith and social justice, as well as personal attitudes and actions pertaining to issues of social justice. The results demonstrated positive associations between religiosity and the extent to which faith was believed to inform social justice attitudes for BIPOC and White students. Despite the perception that religiosity informed one’s social justice attitudes and actions, religiosity was only positively associated with actual social justice engagement for BIPOC students. Furthermore, multiple regression analyses demonstrated that public religiosity was the best predictor of beliefs that one’s religion motivated activities related to social justice work, but private religiosity was the strongest predictor of actual social justice engagement. These findings underscore a prominent disconnect in the extent to which religiosity is believed to be, and is actually, associated with social justice attitudes and actions.

Just Tell the Truth: A Call to Faith, Hope, and Courage by Richard Lischer

Reviewed by: Just Tell the Truth: A Call to Faith, Hope, and Courage by Richard Lischer Mark Koschmann Just Tell the Truth: A Call to Faith, Hope, and Courage. By Richard Lischer. Grand Rapids, Michigan: Eerdmans, 2021. 210pp. This book is a collection of sermons, scripture meditations, and theological essays. In each chapter the author balances Law and Gospel, calling for “Christians of all parties and in all walks of life” [End Page 461] to discover again “what it really means to be a follower of the Way” (xi). As in his previous book, Open Secrets: A Memoir of Faith and Discovery (2002), Lischer uses a narrative approach to apply the life, teaching, and ministry of Jesus to contemporary concerns. The author gives a clear and passionate account of God’s story of salvation which culminates in the life, death, and resurrection of Jesus. While sociopolitical and ethical concerns appear, the key is to convey “what the book of Acts calls ‘the facts about Jesus’—who he is, what he did, what he demands, and the sort of people he empowers us to be” (xi). By interpreting scripture and applying it to the contemporary American social context, Lischer succeeds in giving a descriptive account of the callings Christians have today, in particular calling to speak about the radical grace God gives to the world. The book is organized around the liturgical seasons. In the first section the author uses the season of Lent to guide readers to reflect on the brokenness, sorrow, and disappointments of human life. In the second section Lischer explores a Christian ethos of hope with meditations on the liturgical seasons of Christmas and Pentecost, as well as reflections on the Psalms. As noted in his introduction, “COVID-19 created a universal field of suffering and anxiety to such an extent that it was impossible to think or write about anything else” (xi). These two sections take on deeper meaning, then, when viewed as a response to the suffering people have experienced during the pandemic. In the third section Lischer turns to Holy Week to expound on the victory that is found in the life, death, and resurrection of Jesus. The fourth section illustrates the ways that God calls people to live their faith in action through their vocations. The fifth section describes saints as God’s teachers who show how to forgive, reject power, tell the truth, be humble and serve others, and “teach us how to die” (164). The last section includes a series of writings on “Public Callings” urging Christians to live out their vocations for thoughtful and informed living. I assigned this book to undergraduate students in an intermediate theology course at Concordia University, St. Paul. The book connected well to themes of the course and the experiences of students in Minneapolis-St. Paul following the murder of George Floyd. His [End Page 462] death prompted courageous outcries for truth and justice. In one of the first sessions, while on a walking tour near campus, students came upon a scorched debris-ridden area. The experience breathed life into the text. “In Christ, even the chaos of ashes finds a form. We don’t receive the ashes on Ash Wednesday only; we bring them to the altar every day. The little box we carry is our own. Only in Jesus are they gathered into the shape of the cross” (6). This articulation of the theology of the cross offered hope to students in the face of tragic injustice. Lischer excels in his description of liturgy, especially to interpret God’s work in the world today. He emphasizes that the baptized are redeemed by Christ the crucified, writing that the baptismal promise “can never be taken away from you, but it does leave an indelible mark” (209). However, for those who are less familiar with the church’s liturgical life, these references may be lost, missed, or confused. Still, the liturgical and sacramental references provide opportunities for teaching about the promises of God in Jesus Christ. Overall, this book is a remarkable achievement for its engaging devotional approach, biblical insights, and clear application of the Christian Gospel. In one essay on Psalm 46 the author...

Toward a New Social Compact

The quest to improve conditions for working people during and after the COVID-19 pandemic was the focus of a four-day online convention, “Constructing a New Social Compact: A Public Forum on Empowering the Post-pandemic Working Class,” held April 28–May 1.Nearly 1,200 participants attended the convening, which featured three plenary sessions, twenty-five panels, and 150 presenters from five continents. Attendees heard and discussed issues aimed at reconstructing a social compact in ways that are fairer and more inclusive. Among the topics discussed were the future of workers and democracy, immigration, climate change, the care economy, and approaches to bargaining for the common good.An arts event included an online screening of Union Time: Fighting for Workers’ Rights, a documentary on the successful organizing of a Smithfield Foods pork-processing plant, and a question-and-answer session with Union Time director Matthew Barr and Gene Bruskin, former director of the Justice@Smithfield organizing campaign.Presenters included Sharan Burrow, the general secretary of the International Trade Union Confederation; Sara Nelson, president of the Association of Flight Attendants; Randi Weingarten, president of the American Federation of Teachers; Mary Kay Henry, SEIU president; LAWCHA president Will Jones; J. J. Rosenbaum, executive director, Global Labor Justice; Ai-Jen Poo, executive director, National Domestic Workers Alliance; William Spriggs, chief economist, AFL-CIO; Sarita Gupta and Rebecca Coakley of the Ford Foundation; and Rep. Jamaal Bowman (D-NY).Conceptualized by the Kalmanovitz Initiative for Labor and the Working Poor at Georgetown University and developed by an organizing committee of roughly forty representatives from academia, labor, faith, and nonprofit organizations, the New Social Compact project envisions building a stronger, more durable social compact for workers in the aftermath of the COVID-19 pandemic. It is designed to bring together representatives of various groups to discuss shortcomings of the safety net that exists in most nations and conceive of how that safety net can be improved, in ways that help the working class and avoid barriers to people based on gender, race, or class. From these discussions, the NSC organizers plan to build coalitions of leaders and activists with the purpose of creating change in communities—local, regional, national, and global.Major crises, such as wars, depressions, and the ongoing COVID-19 pandemic “create windows where major changes that once seemed unthinkable are possible,” said Lane Windham, associate director of the Kalmanovitz Initiative. The NSC project, Windham said, is an effort to bring together people to think about, and propose, ways to change or even replace the current social compact.In the United States, much of that compact dates to the New Deal and World War II and is largely based around employment. Unfortunately, that safety net also excluded large swaths of people—mainly women and Black and Brown workers who worked in economic sectors not addressed by the compact. That compact has weakened, especially in the past half century, as employers sidestepped their responsibilities, aided by laws, including labor laws, that were too weak to protect workers or force the private sector to abide by its duties.“The pandemic has forced a national reckoning that's been years in the making,” said Henry, the SEIU director, adding that multiple crises triggered by the pandemic—including loss of jobs, healthcare, and housing—are affecting communities, but especially Black communities and communities of color.Henry added that workers, employers, and government all have duties to help create a new social compact. Employers of all sizes, especially the wealthiest and most powerful, and government must value the work performed by workers, particularly service and care workers, in part through the elimination of poverty wages. Workers also need a voice at work, including greater freedom to unionize and bargain collectively.“All of us, no matter what our race or where we come from, want the same things: health, safety, security, a fair chance at a decent life, a better future for our families, and that creating a new social compact has to be grounded in a shared analysis that those basic things are only possible [now] for a very few in America,” she said.Rev. Alvin Herring, executive director of Faith in Action, added that he saw “a new kind of social theology” in the massive protests nationwide following the murder of George Floyd by a Minneapolis police officer. He described this new change as a theology predicated on justice, equity, respect for the planet, and an understanding of the moral underpinnings of human societies. “If we are to build a new social compact, we'll have to have a moral discussion in this country,” he said.The New Social Compact project plans more meetings and gatherings over the coming years that it anticipates will lead to greater networking, coalition-building, and further actions to shape social policy. Additional information on the New Social Compact, as well as recordings of all the sessions, are available at lwp.georgetown.edu.

Faith in Action:

On 29 July 2003, thousands of unemployed farmworkers and their families who had been evicted from coffee estates in the province of Matagalpa, Nicaragua, joined a peaceful march. “The March of the Hungry,” as they named their public demonstration, was not hyperbole....

Resistance, race, and subjectivity in congregation-based community organizing.

Ideas of resistance have become common in media and political discourse in contemporary times where there is growing awareness of racial violence and xenophobia. Calls to "resist" and awakenings to public life prompt questions about the kind of citizenship being cultivated, the social meanings individuals reproduce and create through participation in "resistance," and the changing sense of their positions and agency as they act in the world. Here I examine the citizen-subject that comes into being through "resistance" to racial injustice, drawing on the case of Faith in Action (formerly PICO) and its development of a theological organizing framework, the Theology of Resistance. This study analyzes the discourses and content of two public data sources-The Prophetic Resistance Podcast series and news media about prophetic resistance within the organizing network. These sources offer a means to examine the negotiated nature of political selves that are created through processes that socialize and subjugate as well as through processes wherein subjects produce and sometimes transform social positions. Findings show that centering a racial analytic and prioritizing racial justice outcomes, shifts that were made within FIA, results in the cultivation of a political subject that is reflexive about internal and external subjugating forces, relational as it discards the armor of racial hierarchy and exclusion, and constructive as it creates conditions or contexts for new political subjects through prophetic action. This study contributes to the conceptual development of organizing as a mechanism to generate social change; specifically, it offers the lens of political subjectivity as a meaningful analytic to enrich understandings of this mechanism.

La Fe en Acción: Faith-Based Activism, Immigration Reform, and Structural Vulnerability

Abstract Religious conviction has played a prominent role in many activist movements throughout the United States. In this article, I detail one social justice organization’s enactment of activism called la fe en acción (faith in action). This approach was nuanced from being simply “activism” but one that, according to participants, was more strategic and longer lasting. La fe en acción served as the central strategy utilized by this organization in order to garner public and political support for comprehensive immigration reform. A crucial component within this approach included the sharing of testimonios (testimonials) of participants. While this form of activism was intended to garner the participation of all people—including undocumented immigrants—for some, structural vulnerability hindered their ability to participate. Overall, I explore the positive and negative aspects of this approach as elaborated from data gathered during attempts to garner support for comprehensive immigration reform in 2013.

Faith in Action, Adult Learning, and Immigrant Justice

This article emerges from a collaborative research project between a religious studies professor at DePaul University and the executive director of the Chicago-based non-profit Interfaith Community for Detained Immigrants (ICDI). In 2016, we forged a community partnership to explore and enhance the relationship between pedagogy, faith, and social justice. In this article, we share the results of our research on how exposure to and involvement with the work of ICDI impacts students, staff, and volunteers. Our research reveals the powerful effect that a community-engaged partnership can have not only on adult learning but also on spiritual development. Our findings suggest that faith in action may take several forms, including encounter, accompaniment, advocacy, and social justice, and that those who engage the work of ICDI may engage them in different ways. These insights will be useful for institutions, both universities and community organizations alike, in enhancing adult learning and spiritual growth.

Identifying barriers, facilitators, and implementation strategies for a faith-based physical activity program

BackgroundCommunity engagement is critical to the acceleration of evidence-based interventions into community settings. Harnessing the knowledge and opinions of community leaders increases the likelihood of successful implementation, scale-up, and sustainment of evidence-based interventions. Faith in Action (Fe en Acción) is an evidence-based promotora-led physical activity program designed to increase moderate-to-vigorous physical activity among churchgoing Latina women.MethodsWe conducted in-depth interviews using a semi-structured interview guide based on the Consolidated Framework for Implementation Research (CFIR) at various Catholic and Protestant churches with large Latino membership in San Diego County, California to explore barriers and facilitators to implementation of Faith in Action and identify promising implementation strategies for program scale-up and dissemination. We interviewed 22 pastors and church staff and analyzed transcripts using an iterative-deductive team approach.ResultsPastors and church staff described barriers and facilitators to implementation within three domains of CFIR: characteristics of individuals (lack of self-efficacy for and knowledge of physical activity; influence on churchgoers’ behaviors), inner setting (church culture and norms, alignment with mission and values, competing priorities, lack of resources), and outer setting (need for buy-in from senior leadership). From the interviews, we identified four promising implementation strategies for the scale-up of faith-based health promotion programs: (1) health behavior change training for pastors and staff, (2) tailored messaging, (3) developing community collaborations, and (4) gaining denominational support.ConclusionsWhile churches can serve as valuable partners in health promotion, specific barriers and facilitators to implementation must be recognized and understood. Addressing these barriers through targeted implementation strategies at the adopter and organizational level can facilitate improved program implementation and lead the way for scale-up and dissemination.

Faith in Action and Community Engagement: Realizing Mission through Immersion Experiences

This article explores the merits and challenges of a community partnership that was forged between a Religious Studies professor at DePaul University and the nonprofit Interfaith Community for Detained Immigrants (ICDI). Through this partnerhip, students in a Religious Studies class participated in a set of ICDI-related, half-day immersion experiences. As qualitative data from students' reflections show, students reported having high levels of engagement and empathy through these immersion experiences. The article suggests that this form of community engaged learning is significant not only for student learning, but also for institutional identity and mission. For institutions like DePaul, where the mission is centered around faith in action, community engaged learning can be a potent site for enacting and realizing mission.

Take Heart: Growing as a Faith Community by Nan Deane Cano

Reviewed by: Take Heart: Growing as a Faith Community by Nan Deane Cano Mary Beth Fraser Connolly Take Heart: Growing as a Faith Community. By Nan Deane Cano, IHM. Mahwah, NJ: Paulist Press, 2016. 152 pp. $22.95. Nan Deane Cano, IHM explores in the book Take Heart: Growing as a Faith Community, the history of the Immaculate Heart of Mary Community in Los Angeles, its origins in Spain, its first trek to California, its evolution from the nineteenth century through the tumultuous Vatican II years, and its reinvention as a new, independent community without canonical status. Cano’s work offers an engaging and compelling exploration of the life of a religious community, reminding her readers that religious life is not static nor fixed in time. Cano, herself a member of this Los Angeles-based IHM community, writes with the keen insight of an insider, but provides the context needed to understand the complex and rich history of this religious community. Those unfamiliar with the longer IHM history in Spain and California often only have an awareness of its tumultuous 1960s dispute with church authorities. These were the “radical” nuns who voted to disband their religious congregation and had the audacity to form a new community under the initial guidance of Sister Anita Caspary. This decision and the recent “rediscovery” of artist Corita Kent are all that is generally known by outsiders to American Catholic women religious history. Cano, thankfully, gives readers a deeper [End Page 97] understanding of the longer history of the IHMs, effectively putting the 1969 decision to reform as a noncanonical community in its proper context. Take Heart is divided into two parts: “Lives of Service” and “Faith in Action.” The first section examines the community’s origins in Spain and the decision to send missionaries to the “New World” in 1871. Ten Daughters of the Most Holy and Immaculate Heart of the Blessed Virgin Mary left Europe arriving in New York on August 22, 1871. By the end of the month, they arrived in California and developed their ministerial work in education. Cano provides a good overview of the growth of the IHMs in Los Angeles, describing the establishment of schools and the growth of the community’s membership up to the 1960s. The last chapter of this first part, “The Heart of the Matter,” concentrates on the impact of Vatican II and the IHMs’ efforts to take to heart the messages of renewal. The turning point that was the dispute with clerical authority in Los Angeles in the mid-1960s did not come from nowhere. Cano, by providing the origins and development of the community through the nineteenth and early twentieth centuries, shows that the IHMs understood who they were as a religious congregation, tracing the sisters’ growth and ultimate separation from the Spanish congregation. In this case, the California IHMs had the support of their local bishops to take this independent step. The step towards separation that occurred in 1969 came as a result of the ongoing conflict with Cardinal James McIntyre, who opposed this community’s efforts to modernize and embrace renewal. Cano’s work makes use of primary documents to highlight the spirit of the community since its foundation, and to get to the heart of the dispute in the 1960s with Cardinal McIntyre. She provides transcriptions of original documents that pinpoints the crux of the matter for the cardinal—holy obedience. As the IHM’s re-envisioned religious life in response to Vatican II, they moved beyond what McIntyre thought suitable for women religious. The second section, “Faith in Action,” picks up with “what happened next?” In the immediate aftermath of the creation of the new community, the IHMs found new work and defined new norms of religious life. The chapters provide an overview of the growth of the community, highlighting individual sisters and new ministries. Cano writes that “the aim of this book has been to chronicle one group of Catholic nuns’ transformation into an ecumenical faith community outlining the painful challenges along the way.” The author’s description is quite accurate. This, Cano offers, is a “hopeful story . . . in God’s hands” (99). Take Heart is not an...

The Myth of Normative Secularism: Religion and Politics in the Democratic Homeworld. By Daniel D.Miller. Pp. viii, 346, Pittsburgh, PA, Duquesne University Press, 2016, $33.00.Public Faith in Action: How to Think Carefully, Engage Wisely, and Vote with Integrity. By MiroslavVolf and RyanMcAnnally‐Linz. Pp. xii, 240, Grand Rapids, MI, Brazos Press, 2016, $21.99.

The Myth of Normative Secularism: Religion and Politics in the Democratic Homeworld. By Daniel D.Miller. Pp. viii, 346, Pittsburgh, PA, Duquesne University Press, 2016, $33.00.Public Faith in Action: How to Think Carefully, Engage Wisely, and Vote with Integrity. By MiroslavVolf and RyanMcAnnally‐Linz. Pp. xii, 240, Grand Rapids, MI, Brazos Press, 2016, $21.99.

Review of: Faith in Action: Guiding Principles of the Salvation Army Social Services Ministries

Review of: Faith in Action: Guiding Principles of the Salvation Army Social Services Ministries

Book Review: Public Faith in Action: How to Think Carefully, Engage Wisely, and Vote with Integrity

Book Review: Public Faith in Action: How to Think Carefully, Engage Wisely, and Vote with Integrity

Theology and Diakonia: Faith in Action, written by Klaus Krämer and Klaus Vellguth

Theology and Diakonia: Faith in Action, written by Klaus Krämer and Klaus Vellguth

Associations of Acculturation With Self-Report and Objective Physical Activity and Sedentary Behaviors Among Latinas.

Less than 50% of Latinas meet physical activity (PA) recommendations. Acculturation is a complex cultural phenomenon that may influence health behaviors, but associations between acculturation and Latinas' activity and sedentary levels are unclear. To examine associations of acculturation with Latinas' domain-specific and total PA as well as sedentary time. We analyzed baseline data collected between 2011 and 2013 among 410 Latinas (18-65 years) from a PA promotion intervention in San Diego, CA ( Fe en Acción/ Faith in Action). Participants wore an accelerometer to assess moderate-to-vigorous PA (MVPA) and sedentary time and completed a survey assessing domain-specific PA, sociodemographics, and acculturation as measured by length of residence in the United States and the Bidimensional Acculturation Scale (BAS) for Hispanics. Higher acculturation was defined as longer residence in the United States or being either assimilated or bicultural as per scores on the Hispanic and Anglo domains of the BAS. Based on weekly averages from the accelerometer, Latinas spent 103 minutes in MVPA and 76% of total activity in sedentary time. Only 32% met MVPA recommendations via self-reported leisure-time and transportation PA. Longer residence in the United States was inversely associated with reporting any transportation or occupational PA and meeting MVPA recommendations. Assimilated/bicultural Latinas had significantly less accelerometer-based total MVPA and higher sedentary time than their lower acculturated counterparts. Overall, higher acculturation, based on either measure, was related to less activity. Our findings suggest interventions tailored to the acculturation levels of Latinas are needed to help reduce disparities in Latinas' PA and sedentary behaviors.

Introduction—Faith in Action: Historical Perspectives on the Social and Educational Activism of African American Catholics

Previous articleNext article No AccessIntroduction—Faith in Action: Historical Perspectives on the Social and Educational Activism of African American CatholicsKatrina M. Sanders and Cecilia A. MooreKatrina M. Sanders Search for more articles by this author and Cecilia A. Moore Search for more articles by this author PDFPDF PLUSFull Text Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by The Journal of African American History Volume 101, Number 3Summer 2016Faith in Action: Historical Perspectives on the Social and Educational Activism of African American Catholics A journal of the Association for the Study of African American Life and History Article DOIhttps://doi.org/10.5323/jafriamerhist.101.3.0217 Views: 116Total views on this site Copyright 2016 The Association for the Study of African American Life and HistoryPDF download Crossref reports no articles citing this article.

Meredith Lake: Faith in Action: HammondCare. Sydney: University of New South Wales Press, 2013; pp. viii + 404.

Journal of Religious HistoryVolume 39, Issue 1 p. 150-151 BOOK REVIEW Lake, Meredith: Faith in Action: HammondCare. Sydney: University of New South Wales Press, 2013; pp. viii + 404. Colin Bale, Colin Bale Moore Theological CollegeSearch for more papers by this author Colin Bale, Colin Bale Moore Theological CollegeSearch for more papers by this author First published: 02 March 2015 https://doi.org/10.1111/1467-9809.12229Read the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinked InRedditWechat No abstract is available for this article. Volume39, Issue1March 2015Pages 150-151 RelatedInformation