This study investigates two facets of the relationship between mental health and religion. The first is an investigation into the effects of psychologist's and psychiatrist's religious belief on their assessments of a religious client. Previous research has argued that non-religious mental health workers display bias against their religious clients (Houts and Graham, 1986; and Jones, 1994). Other research has suggested that extrinsically religious indivi~uals and indiscriminately religious individuals tend to be more prejudiced than non-religious or intrinsically religious individuals (Donahue, 1985; and Richards and Bergin, 1997). The second facet of this study is an investigation into the differences between ministers of religion and mental health workers (psychologists and psychiatrists) in their assessment of a religious client. The DSM IV (APA, 1994) suggests that mental health workers should consider the cultural appropriateness of an individuals "symptoms" or behaviours before diagnosing them. It is argued here that psychologists and psychiatrists do not give due regard to the cultural appropriateness of their client's religious beliefs and the ministers of religion offer a gauge of what is culturally appropriate. To investigate these questions a group of mental health workers (consisting of 19 psychologists and 9 psychiatrists) and a group of Christian ministers of religion (consisting of 13 Pentecostal ministers and 17 mainstream ministers) was asked to complete a questionnaire based on a hypothetical case study. The hypothetical case study was constructed to have ambiguous religious characteristics, to allow the respondents to interpret the information according to their own biases. The questionnaire included Allport and Ross's Religious Orientation Scale (ROS) (Wulff, 1991). Data were analysed using Mann-Whittney U-tests and Kruskal Wallis H-tests. Significant differences were found between ministers of religion and mental health workers on most variables, with the greatest differences being evidenced between Pentecostal ministers of religion and psychiatrists. This suggests that mental health workers perceive religious clients as more mentally ill than ministers of religion do. However, no differences were found between mental health workers of different religious orientations according to the ROS and other measures of religiousness. This implies that mental health workers are not biased based on their own religious faith, but all mental health workers may be indiscriminately biased against religious individuals. / Thesis (M.A.)-University of Natal, Pietermaritzburg, 2001.

M.Cur. (Psychiatric Nursing) / Please refer to full text to view abstract

<p dir="ltr">Like physical health, mental health is equally critical. However, the symptoms of some mental health disorders coupled with how some individuals understand mental health have generated a stigma on mental health disorders. This stigma makes it uncomfortable for people to discuss mental health. Guided by communication privacy management and stigma management communication theories, the study explored how Ghanaian celebrities disclose or not disclose their mental health disorders considering that there is a stigma that is linked to mental health disorders. Twenty individual interviews were conducted with Ghanaian celebrities. Data were analyzed using a phronetic iterative approach (Tracy, 2020). Data revealed a variety of disclosure patterns that I categorized into non-traditional and traditional disclosures. Some emerging CPM patterns include masked and sequential disclosure. Further, Ghanaian celebrities use different strategies like praying to manage the stigma stemming from mental illness. Collectively, these findings extend both communication privacy and stigma management communication theories by revealing new patterns of disclosure as well as strategies for managing the stigma associated with mental illness. More theoretical contributions and practical implications of the findings are discussed in depth.</p>

The subject of spirituality is growing in popularity within the field of mental health. A major aspect of our human experience includes striving for meaning, hopefulness and purpose - this process can be understood as a spiritual experience. Another aspect of our shared human experience includes psychological distress and alienation. This is understood in most contemporary mental health literature as mental disorders. In our contemporary era mental health has addressed the latter. Spirituality, as an integral component of human experience, involves tapping into the innate need for integration while paving the way forward towards a transformative experience. The present research explores important interpretive issues related to spirituality and mental health from within a historical perspective. The present research suggests that holistic trends in mental health cohere with contemporary, phenomenologically rooted trends in spirituality. / Christian Spirituality / M.Th. (Christian Spirituality)

This empirical study explores if, and how, religion and spirituality are relevant subjects for those experiencing mental distress in Northern Ireland (NI) and how, if at all, the subject is engaged with in mental health social work practice. Although there is some controversy in United Kingdom based research regarding the apparent benefit of religion and spirituality within mental health, service user research and literature suggests its importance within recovery. Literature on religion, spirituality and social work practice suggests the need to examine the social and political processes which persist around this subject in social work practice (Henery, 2003; Wong and Vinsky, 2009). This examination is appropriate given the role of religion within the political conflict in NI, the impact of the conflict upon social work practice (Campbell et al, 2013), the high incidence of mental ill health in NI and the apparent role of religion and spirituality within mental distress. This study considers how mental health social workers may engage with this subject within their practice not only as an aspect of service users’ identity but also within post conflict Northern Ireland. The study methodology and design drew upon narrative theory and grounded theory. I interviewed twelve mental health service users and twelve mental health social workers, and half of the participants from each group also took part in a follow-up telephone interview. All of the participants were invited to bring an object which expressed what religion and spirituality meant to them. Analysis explored the views and experiences of mental health service users and social workers about religion and spirituality, within specific aspects of the wider social field. Service user and social worker participants’ accounts suggested that whilst the role of religion and spirituality within mental distress was recognised, its inclusion in mental health social work practice was marked with questions of legitimacy. Some of these questions were explicitly framed within the conflict, whilst others were less so. The study found that although religion was associated with politics, sectarianism and violence, its role, and that of spirituality, as an aspect of identity and meaning-making, appeared to be underdeveloped. Two key findings are of particular note. 10 Firstly that service user participants had their own ‘hierarchy’ of religious and spiritual expression, which on occasion appeared to result in their being critical of other service users’ expressions. Secondly, some service users preferred to keep their spirituality to themselves as a strategy of empowerment. In addition the study also found that service users viewed the mental health professional relationship as focusing upon medical aspects of their care, for example physical health and medication management, with no scope to explore religion, spirituality and mental distress. Thus questions of legitimacy focused around the notion of privacy and whether talking about religion and spirituality within the mental health service user and social worker relationship was too sensitive, given its association with sectarianism. Furthermore, mental health service users were concerned about how a disclosure of religion and / or spirituality within mental distress would be viewed by the mental health professional: would it be viewed as indicative of deteriorating mental health? Overall the study identified a significant gap between how service users draw upon spirituality and / or religion within mental distress, and the space given to this within mental health social work practice. This gap is due to a myriad of factors ranging from the social worker’s biography, to wider issues around how religion and spirituality are conceptualised in contemporary society. This study also highlights the continuing impact of the Northern Ireland conflict on frontline social work provision. There is a need for policymaking to acknowledge the ambivalence that exists around spirituality and religion in mental health social work practice due to the conflict and other relevant factors. Finally, support is needed for practitioners and service users to acknowledge this aspect of mental well-being in a manner that gives service users choice about its inclusion in their mental health care.

This is the first study to investigate the relationship of perceived stress, religious coping styles, and mental health symptoms in university students within a single, faith- based institution. Students face a variety of stressors that may be directly, indirectly, or not related to the college experience. If these stressors are left unmanaged, there are multiple implications including reduced retention, declines in academic performance, physical health concerns, and mental health symptoms. University personnel are reporting increases in the number and severity of mental health symptoms presented by university students. This study investigated whether religious coping strategies provide a mediating effect on the relationship between stress and mental health symptoms. The sample was comprised of 209 undergraduate students, between the ages of 18-32, from a single faith-based university. / Includes bibliography. / Dissertation (Ph.D.)--Florida Atlantic University, 2015. / FAU Electronic Theses and Dissertations Collection

These three studies use two waves of the National Survey of Families and Households to investigate the influence of parents’ religious commitment and involvement on children’s internalizing and externalizing problems over time. In addition, the analyses will examine of different forms of family instability and parenting practices mediates this relationship. Furthermore, does parental religiosity moderate the relationship between instability and children’s mental health problems? The first study shows that children whose parents are both religiously unaffiliated, exhibit elevated internalizing problems compared to children from mixed-faith households. Evangelical Protestant affiliation moderated the relationship between parents’ frequent arguments and internalizing problems. In addition, children whose mothers are more theologically conservative than the fathers show elevated levels of internalizing problems. In addition, theological dissimilarity (mothers more conservative) plays a moderating role between frequent arguments and internalizing problems. The second study shows that children from religiously homogamous households, exhibit lower than average externalizing problems. In addition, fathers’ religious involvement protects their children from externalizing problems, even when accounting for various forms of family instability and parenting practices. Furthermore, children whose mothers are more theologically conservative than fathers, show elevated levels of some externalizing problems. Structural equation modeling analyses show that parents’ socioeconomic status is related to parental religious dissimilarity, parental divorce and parental praise of children. When mothers are more theologically conservative than fathers, these couples are at higher likelihood of frequent parental arguments. As a consequence, their children are at an elevated likelihood of difficulty concentrating, internalizing problems, and externalizing problems. Frequency of parental arguments is also positively related to divorce. If high conflict marriages end, children are at a reduced likelihood of externalizing problems. Implications and directions for future research are discussed. / text

The subject of spirituality is growing in popularity within the field of mental health. A major aspect of our human experience includes striving for meaning, hopefulness and purpose - this process can be understood as a spiritual experience. Another aspect of our shared human experience includes psychological distress and alienation. This is understood in most contemporary mental health literature as mental disorders. In our contemporary era mental health has addressed the latter. Spirituality, as an integral component of human experience, involves tapping into the innate need for integration while paving the way forward towards a transformative experience. The present research explores important interpretive issues related to spirituality and mental health from within a historical perspective. The present research suggests that holistic trends in mental health cohere with contemporary, phenomenologically rooted trends in spirituality. / Christian Spirituality / M.Th. (Christian Spirituality)

This project involved the development of a training manual for religious small group leaders to become competent communicators of support, and to understand the nature and role of crisis groups for the purpose of supporting members in crisis.

published_or_final_version / Social Work / Master / Master of Social Sciences