Protective Effects Of Religiosity Research Articles

Religiosity and Associations with Substance Use and Delinquency Among Urban African American Adolescents.

Adolescent delinquency and substance use are global problems. African American adolescents are especially susceptible to the life-changing consequences of these problem behaviors. Religiosity is a notable protective factor that has been shown to mitigate these behaviors. This study uses a person-centered approach to examine the extent to which religiosity is associated with lower rates of delinquency and substance use among urban African American adolescents in the United States. Latent Class Analysis was used to examine the heterogeneity in five religiosity items among a sample of adolescents ages 13-18. After identifying religiosity classes through a class enumeration process, we examined predictors of the classes using multinomial logistic regression. The classes were then used to predict several substance use and delinquency outcomes. Three religiosity classes were identified; "low religious beliefs and engagement," (15.19%, n = 94), "religious with low active engagement," (56.70%, n = 351), and "religious with high active engagement," (28.11%, n = 174). Protective effects of religiosity on substance use (e.g., alcohol) and delinquency were found (e.g., assault). Implications for research and practice are discussed.

The role of religiosity and religious participation in the relationship between depressive symptoms and cognitive impairment among older Indian adults

Due to different nature of social engagements of older adults in South Asian countries specially attributed to the traditional family-based care and support, beneficial effects of religiosity and religious involvement on mental health and cognitive function in older age might be different than those in the Western world. Yet, there is a paucity of research in these countries on the role of religion in moderating the relationship between late life depression and cognition. This study explored the association of depressive symptoms with cognitive impairment and the moderating effects of religiosity and religious participation in those associations among older Indian adults. A cross-sectional study was conducted on data that were drawn from the Longitudinal Ageing Study in India wave-1, collected during 2017–2018. The sample size comprised of 31,464 older adults aged 60 years and above. Shortened 10-item Centre for Epidemiologic Studies Depression Scale was used to measure depressive symptoms. Items from the Mini-Mental State Examination and the cognitive module of the China Health and Retirement Longitudinal Study and the Mexican Health and Aging Study were adapted for measuring cognitive impairment. Moderated multiple linear regression models were used to test the research hypotheses of the study. The proportion of older adults who reported religion as less important to them was 21.24%, whereas, only 19.31% of the respondents participated in religious activities. The mean score of cognitive impairment (on a scale of 0–43) in the current sample was 19.43 [confidence interval (CI): 19.32–19.53] among men and 23.55 [CI: 23.44–23.66] among women. Older adults with depressive symptoms had significantly higher likelihood of cognitive impairment [aCoef: 0.18, CI: 0.16–0.20] in comparison to older adults with no depressive symptoms. Older individuals who were religious were significantly less likely to have cognitive impairment [aCoef: − 0.43, CI: − 0.61 to − 0.25] than their non-religious counterparts. Compared to older adults who did not participate in religious activities, those who participated in religious activities were less likely [aCoef: − 0.52, CI: − 0.69 to − 0.34] to have cognitive impairment. Further, significant moderating effects of religiosity and religious participation in the relationship between depressive symptoms and cognitive impairment were observed. The current study contributes to advancing knowledge about the mental health benefits of religiosity and religious participation by focusing on older adults in India who culturally have limited chances to participate in social activities. The findings suggest that older adults with depressive symptoms may participate in religious activities which may reduce their chances of cognitive impairment. This protective effect of religiosity and religious participation on late life cognitive health has important implications for promoting alternative social support mechanisms for older adults in terms of enhancing their mental wellbeing and contributing to active aging.

The Relationship Between Four Measures of Religiosity and Cross-National Variations in the Burden of Dementia.

BackgroundSeveral researchers have identified a possible protective effect of religiosity on the risk of dementia. Specific aspects of religiosity may be associated with this attenuation of risk, and it may be partially mediated through an effect on depressive symptoms or social support. However, this effect has only been demonstrated in selected cohorts to date.MethodsThis study was based on a cross-national analysis of associations. Correlations between World Health Organization estimates of the burden of dementia and four survey-derived measures of religiosity were examined across 101 countries, while controlling for estimates of late-life depression and social capital.ResultsSpecific aspects of religiosity, such as attendance at religious services (Pearson’s r= -0.57), daily prayer (r = -0.58), and perception of religion as very important (r = -0.65), were associated with lower national levels of Alzheimer’s and other dementias (p< 0.01 for all correlations). This effect was partially mediated through an inverse relationship between religiosity and depression, but remained significant even after controlling for it and on multivariate analyses (β = -0.38 to -0.57, p< 0.01 for all measures). There was no evidence for a mediating effect of social capital.ConclusionsSpecific religious beliefs and practices may have a protective effect on dementia risk at the population level. These may involve group effects that require further study, such as reductions in depression in the elderly, or may involve beneficial effects on the stress response and cellular ageing in vulnerable individuals; however, the latter cannot be inferred with certainty from a group-level analysis. These results are consistent with earlier research and suggest a potential role for religious-based preventive strategies at the population level.

Religiosity, Social Support, and Ethnic Identity: Exploring "Resilience Resources" for African-American Women Experiencing HIV-Related Stigma.

African-American women living with HIV report substantial HIV-related stigma and depression. Resilience resources are strength-based resources that may moderate the effects of HIV-related stigma on poor psychosocial outcomes such as depression. To evaluate whether religiosity, social support, and ethnic identity moderate the effects of HIV-related stigma on depression among African-American women living with HIV. We used baseline data (May 2013-October 2015) from a randomized controlled trial testing the efficacy of an HIV-related stigma-reduction intervention among African-American women living with HIV in Chicago, IL, and Birmingham, AL, who were older than 18 years and currently receiving HIV services. To assess whether religiosity (7-item Religious Beliefs and Behaviors survey), social support (select subscales from the Medical Outcomes Study Social Support Survey), and ethnic identity (Commitment subscale from the Multigroup Ethnic Identity Measure) modified the relationship between HIV-related stigma (Stigma Scale for Chronic Illness) and depression (8-item Patient Health Questionnaire), we conducted 3 separate moderation analyses using linear regression with interactions between HIV-related stigma and each moderator of interest, adjusted for study site, age, time since diagnosis, and education. Among 226 African-American women living with HIV, greater levels of HIV-related stigma were associated with greater depression in all 3 models (P < 0.05). Only religiosity modified this association (P = 0.04), with a weaker association among women reporting higher levels of religiosity. The protective effects of religiosity may be leveraged in interventions for African-American women living with HIV struggling with HIV-related stigma.

Religiosity and psychological resilience in patients with schizophrenia and bipolar disorder: an international cross-sectional study.

The impact of religious/spiritual activities on clinical outcomes in patients with serious mental illnesses remains controversial, which was addressed in this international cross-sectional study. Three-hundred sixty-nine subjects were recruited from Austria (n = 189) and Japan (n = 180), consisting of 112 outpatients with paranoid schizophrenia, 120 with bipolar I disorder (DSM-IV), and 137 healthy controls. Religiosity was assessed in terms of attendance and importance of religious/spiritual activities, while resilience was assessed using the 25-item Resilience Scale. General linear models were used to test whether higher religiosity will be associated with higher resilience, higher social functioning, and lower psychopathology. The association between levels of spiritual well-being and resilience was also examined. Attendance of religious services (F[4,365] = 0.827, P = 0.509) and importance of religion/spirituality (F[3,365] = 1.513, P = 0.211) did not show significant associations with resilience. Regarding clinical measures, a modest association between higher importance of religion/spirituality and residual manic symptoms was observed in bipolar patients (F[3,118] = 3.120, P = 0.029). In contrast to the findings regarding religiosity, spiritual well-being showed a strong positive correlation with resilience (r = 0.584, P < 0.001). The protective effect of religiosity in terms of resilience, social functioning, and psychopathology was not evident in our sample. Spiritual well-being appears more relevant to resilience than religiosity.

Religion and Completed Suicide: a Meta-Analysis.

IntroductionSuicide is a major public health concern and a leading cause of death around the world. How religion influences the risk of completed suicide in different settings across the world requires clarification in order to best inform suicide prevention strategies.MethodsA meta-analysis using search results from Pubmed and Web of Science databases was conducted following PRISMA protocol and using the keywords “religion” or “religious” or “religiosity” or “spiritual” or “spirituality” plus “suicide” or “suicidality” or “suicide attempt”. Random and fixed effects models were used to generate pooled ORs and I2 values. Sub-analyses were conducted among the following categories: young age (<45yo), older age (≥45yo), western culture, eastern culture, and religious homogeneity.ResultsNine studies that altogether evaluated 2339 suicide cases and 5252 comparison participants met all selection criteria and were included in the meta-analysis. The meta-analysis suggested an overall protective effect of religiosity from completed suicide with a pooled OR of 0.38 (95% CI: 0.21–0.71) and I2 of 91%. Sub-analyses similarly revealed significant protective effects for studies performed in western cultures (OR = 0.29, 95% CI: 0.18–0.46), areas with religious homogeneity (OR = 0.18, 95% CI: 0.13–0.26), and among older populations (OR = 0.42, 95% CI: 0.21–0.84). High heterogeneity of our meta-analysis was attributed to three studies in which the methods varied from the other six.ConclusionReligion plays a protective role against suicide in a majority of settings where suicide research is conducted. However, this effect varies based on the cultural and religious context. Therefore, public health professionals need to strongly consider the current social and religious atmosphere of a given population when designing suicide prevention strategies.

By the Grace of God: Religiosity, Religious Self-Regulation, and Perpetration of Intimate Partner Violence

Although some researchers have argued that religiosity has a deterrent effect on criminal offending in general, and serves as a protective factor against men’s intimate partner violence (IPV) perpetration, others have obtained inconsistent or contradictory findings indicating that religiosity per se may be less important than other factors and may be protective only for some groups of men. The present study extends previous research by using measures that gauge multiple dimensions of religiosity to examine its effects on IPV perpetration among a national, community sample of adult men ( N = 260). Findings indicate that religiosity is functionally less important than religious self-regulation in reducing men’s likelihood of IPV perpetration, supporting previous research showing that the protective effects of religiosity may be limited to certain groups of men. Implications of the findings for future research are discussed.

The Protective Effects of Religiosity on Depression: A 2-Year Prospective Study.

Approximately 20% of older adults are diagnosed with depression in the United States. Extant research suggests that engagement in religious activity, or religiosity, may serve as a protective factor against depression. This prospective study examines whether religiosity protects against depression and/or aids in recovery. Study data are drawn from the 2006 and 2008 waves of the Health and Retirement Study. The sample consists of 1,992 depressed and 5,740 nondepressed older adults (mean age = 68.12 years), at baseline (2006), for an overall sample size of 7,732. Logistic regressions analyzed the relationship between organizational (service attendance), nonorganizational (private prayer), and intrinsic measures of religiosity and depression onset (in the baseline nondepressed group) and depression recovery (in the baseline depressed group) at follow-up (2008), controlling for other baseline factors. Religiosity was found to both protect against and help individuals recover from depression. Individuals not depressed at baseline remained nondepressed 2 years later if they frequently attended religious services, whereas those depressed at baseline were less likely to be depressed at follow-up if they more frequently engaged in private prayer. Findings suggest that both organizational and nonorganizational forms of religiosity affect depression outcomes in different circumstances (i.e., onset and recovery, respectively). Important strategies to prevent and relieve depression among older adults may include improving access and transportation to places of worship among those interested in attending services and facilitating discussions about religious activities and beliefs with clinicians.

Perceived public stigma and stigmatization in explaining lifetime illicit drug use among emerging adults

Illicit drug use is often associated with adverse health and legal consequences, as well as stigma, or social disapproval. Stigma may be enacted as a preventive measure against drug use; however, research was needed to investigate its effects on use in an empirical manner. This cross-sectional study surveyed 1021 emerging adults (age 18–25) throughout Manhattan, New York. We investigated how two forms of stigma – perceived public stigma and personal stigmatization – along with religiosity and exposure to users, explained lifetime use of five drugs: marijuana, powder cocaine, ecstasy, and non-medical use of opioids and amphetamine. Odds ratios for lifetime use of each drug were estimated using age-adjusted stepwise logistic regression models. Results suggest that high levels of exposure to users increased the odds of lifetime use of each drug, and protective effects of religiosity and racial minority status often diminished when controlling for stigma. High levels of stigmatization toward users tended to decrease the odds of use, and perceived public stigma toward users did not explain use of any drug. In conclusion, although individuals who stigmatize users are protected from use, the perception of public stigma does not appear to be valuable in preventing use. Since stigma is associated with adverse psychological and social consequences in users, the efficacy of stigma as a public health tool against drug use is questionable. Public health efforts can deglamorize and discourage use while aiming to reduce stigma toward users by treating use as a health behavior and not a deviant or moral behavior.

The protective effects of religiosity on maladjustment among maltreated and nonmaltreated children

Objective The aim of this study was to investigate the role of child religiosity in the development of maladaptation among maltreated children. Methods Data were collected on 188 maltreated and 196 nonmaltreated children from low-income families (ages 6–12 years). Children were assessed on religiosity and depressive symptoms, and were evaluated by camp counselors on internalizing symptomatology and externalizing symptomatology. Results Significant interactions indicated protective effects of religiosity. Child reports of the importance of faith were related to lower levels of internalizing symptomatology among maltreated girls ( t = −2.81, p < .05). Child reports of attendance at religious services were associated with lower levels of externalizing symptomatology among nonmaltreated boys ( t = 1.94, p = .05). Conclusion These results suggest that child religiosity may largely contribute to stress coping process among maltreated and nonmaltreated children from low-income families. The results also indicate that the protective roles of religiosity varied by risk status and gender. Practical implications The results indicate that a range of child religiosity behaviors and practices can be assessed in translational prevention research. It is recommended that healthcare professionals, psychologists, and social workers working with maltreated children and their families assess for salience of religiosity and may encourage them to consider the role religiosity plays in the development of prevention and intervention programs to alleviate distress and enhance stress coping.

The Protective Effect of Religiosity Under Terrorism

Religious observance has a protective effect on the mental health of individuals facing adverse events. Its role under terrorism has been less investigated. Gaza and West Bank settlers, both secular and those keeping different degrees of observance, have faced terrorism in recent years. We investigated their PERI–Demoralization mean scores following terrorist attacks controlling for confounding variables. The results showed that the higher the religiosity the lower the demoralization mean score. This protective effect lessened when there was dissonance between the degree of religiosity of the respondent and the religious observance of the settlement of residence.

Is Religiosity a Protective Factor Against Substance Use in Young Adulthood? Only If You’re Straight!

Purpose Previous research has documented that substance use peaks during young adulthood and that religiosity provides a protective effect against binge drinking, marijuana use, and cigarette smoking. The majority of these studies do not examine sexual identity as it relates to these factors. Drawing on social influence and developmental theories, we tested the hypothesis that religiosity would provide a protective effect for heterosexual but not sexual minority young adults. Method Waves 1 and 3 of the National Longitudinal Study of Adolescent Health provided data for the study. Three young adult sexual identity groups were formed: sexual minorities who did not report same-sex attraction at Wave 1 (NA), sexual minorities who did report same-sex attraction at Wave 1 (SSA), and heterosexuals (HET) (sample n = 764). Results Religiosity measured at baseline had no significant effect on past-year substance use, measured six years later in sexual minority young adults. For heterosexual young adults, each unit increase in religiosity reduced the odds of binge drinking by 9%, marijuana use by 20%, and cigarette smoking by 13%. Conclusions Religiosity was not protective against substance use in sexual minority young adults, cautioning against over-generalizing previous findings about the protective effects of religiosity. Future studies that 1) consider the social context for sexual identity development, 2) model both risk and protective factors, and 3) use multidimensional measures of religiosity (and spirituality) and sexual identity are needed to build the necessary knowledge base for effective health promotion efforts among sexual minority youth and young adults.