<p> Sexual Violence is a major problem in America, particularly on college campuses, and following an event of this kind, survivors are likely to turn to peers for support. This study examined the possibility that media-induced self-objectification may affect the ways that women perceive, and therefore react to, victims of rape.</p><p> We pilot tested media images that were grouped into those representing high-objectification, low-objectification, and control images without people in them. These differed in level of objectification, but were similar in other areas, such as visual appeal. Our main study sought to elicit differential self-objectification processes in women through the use of these images. We expected that heightened self-objectification would lead to less sympathy and support and more blame for a victim of rape. We also expected that these relationships would be moderated by rape myth acceptance and body dissatisfaction. </p><p> Our manipulation of sexually objectifying media did not elicit differential self-objectification processes in our sample. However, self-objectification, regardless of media exposure, was related to higher levels of sympathy and support for a rape victim. We also found evidence that self-objectification was related to victim-blaming attitudes, when controlling for rape myth acceptance. </p>

<p> This study utilizes interpretative phenomenological analysis (IPA) and derives meaning from the lived experiences of 5 alcoholic women with over 20 years sober from alcohol and attending Alcoholics Anonymous. Semi-structured interview questions are coded to expose themes detailing early childhood experiences, consequences related to drinking, the sense of self, and the search for wholeness. A psychoanalytic perspective informs the underlying developmental aspects of alcoholism. The interviews reveal significant emotional, physical, and sexual trauma that produced a repetition compulsion and lack of groundedness within the self. The lack of an internal structure to modulate or process anxiety, frustration, and disappointment reinforces a false sense of self. This includes implosive and explosive primary and secondary defenses: childhood tantrums, thoughts of suicide, sexual promiscuity, compulsive lying, a lack of internal wholeness, eating disorders, impulsivity, and severe loneliness. Due to the lack of a healthy mother-infant unit, participants report an inability to internalize and create autonomy. Research indicates pervasive dependent personality problems, domestic violence, and socio-economic considerations affecting a women&rsquo;s ability to seek treatment and remain sober. Language and gender biases in Alcoholics Anonymous and in treatment centers further hinders recovery. Research indicates that professionals working with alcoholic women need advanced training to best assist alcoholic women in creating wholeness. Research indicates the need for a recovery model that includes socioeconomic factors, cultural norms, trauma and women&rsquo;s stories. </p><p>

<p> The literature on leaving fundamentalist religious traditions is persistently insensitive to gender differences, specifically the experiences of women who have left a fundamentalist religion (Peek, Lowe, &amp; Williams, 1991). Recently, women have begun sharing their personal experiences of apostasy through memoirs, blogs, and social media (Cross, 2006; Drain &amp; Pulitzer, 2013; Jessop &amp; Palmer, 2008). Utilizing Interpretative Phenomenological Analysis (Smith, Flowers, &amp; Larkin, 2009), this dissertation illuminates the lived experience of women who left a Protestant fundamentalist religion. The findings reflect the participants&rsquo; experiences in four dimensions of life: the psychological consequences of leaving fundamentalism, the identity consequences of leaving fundamentalism, the gendered consequences of leaving fundamentalism, and the relational consequences of leaving fundamentalism. The psychological findings highlight an often painful and traumatizing experience of leaving fundamentalism. The identity findings indicate that fundamentalism impedes identity development and that individuals have the freedom to explore their own identity subsequent to leaving. In particular, the gendered findings point at internalized oppression women carry related to being raised in fundamentalism as well as a sense of empowerment many discover after leaving. Finally, the relational findings emphasize often long-standing interpersonal challenges women face after leaving fundamentalism, while also finding community and support outside, which proves immensely healing. The results from this study articulate the deeply meaningful experience of leaving Protestant fundamentalism for women, and provide insight into the clinical implications for treatment of the effects of leaving fundamentalism on women.</p>

<p> Postpartum depression (PPD) is a heterogeneous syndrome that is one of the most common complications of childbirth. Previous literature suggests that seven to twenty percent of U.S. women experience perinatal mood symptoms, making PPD treatment vital for the well-being of mothers and their infants. However, there is a paucity of literature focusing on the perinatal experiences of women of color, including Muslim women, which suggests further research is needed to better understand PPD in this population. The current study describes the characteristics of a convenience sample of U.S. Muslim women&rsquo;s postpartum depressive symptoms and identifies associated risk and protective factors in this sample. Muslim women living in the United States (<i>N</i> = 261) participated in an online survey, which inquired about demographics, perinatal medical and risk factors, mental health (depression and anxiety), tolerance of ambiguity, acculturation, and gender role attitudes. Participants also provided details about religious and cultural contexts of their perinatal experiences. Data were analyzed utilizing both quantitative and qualitative approaches.</p><p> Overall, the majority of the sample was married and highly educated compared to the general U.S. Muslim population. Results showed that 28% of the sample endorsed clinical levels of depression. Across a series of multiple linear regression analyses, we noted that Islamic religiosity, tolerance of ambiguity, religious practice during pregnancy, engaging in the five daily prayers postpartum, and Tehneek predicted lower postpartum depressive symptoms. Islamic religiosity, engaging in the five daily prayers postpartum, and Tehneek also predicted life satisfaction. Finally, qualitative analyses revealed that at least some women in the sample experienced ambivalence toward some culturally specific practices in the perinatal period. Results of the current study provide a foundation for future research, which should focus on developing and assessing prevention programs, screening tools, and interventions that address the unique mental health needs of perinatal Muslim women.</p><p>

<p> High stress and physiological stress reactivity have been shown to be associated with a number of negative health outcomes among pregnant women. However, few studies have examined stress reactivity as a perceived construct. Specifically, no studies to my knowledge have examined whether a factor related to well-being, mindfulness, is associated with perceived stress reactivity or whether social support influences that association among pregnant women. This study found that greater mindfulness was associated with lower perceived stress reactivity among a sample of 152 pregnant women. However, social support did not have a significant moderation effect on the association between mindfulness and perceived stress reactivity. Future studies should continue to examine these factors in order to determine if increasing pregnant women&rsquo;s levels of mindfulness directly reduces their perceived stress reactivity. By doing so, there can be increased efforts to improve their psychological health and well-being.</p>

<p> Females diagnosed with a substance use disorder (SUD) may experience more stigmatization and need more social support than males. Traditional therapeutic services provide interventions and treatment that is uniform for males and females. The available research on female substance users does not address meaningful connections and relationships with others, and its effect on overall wellness. The objective of this study was to address the importance of social support, stigmatization, and wellness. A sample of 232 females diagnosed with SUD, at least 18 years of age, responded to three instruments and a demographic form. </p><p> The results of this study indicate that income and age are predictors of overall wellness and explained 12% of the variance in wellness when using a multiple regression analysis, (adjusted <i>R²</i> = .119, <i>p</i> = .000). Relationship status and relationship length demonstrated significance as predictors of social support, explaining 5.6% of the variance in social support, using a multiple regression analysis, (adjusted <i> R²</i> = .056, <i>p</i> = .001). Number of children, age, and relationship length demonstrated significance as predictors of stigmatization, accounting for 9.4% of the variance in stigmatization, (adjusted <i> R²</i> = .094, <i>p</i> = .000). Social support accounted for 4.1% of the variance in stigmatization using a multiple regression analysis, (adjusted <i>R²</i> = .041, <i>p</i> = .001). Social support explained 39% of the variance in wellness, (adjusted <i> R²</i> = .394, <i>p</i> = .000). Using a hierarchical regression analysis to control for stigmatization, social support explained 44% of the variance in wellness, (adjusted <i>R²</i> = .438, <i>p</i> = .000). Finally, social support mediates the relationship between stigmatization and wellness, when using path analysis. </p><p> This study provided support for specific treatment for females in substance abuse treatment; particularly concerning social support, stigmatization, and wellness. These females with SUD reported that social support increased wellness, correlating with decreased stigmatization. Conversely, females who experienced increased stigmatization and decreased social support also experienced decreased wellness. Social support mediated the impact of stigmatization and wellness. </p><p>

Thesis (Ph.D.)--Syracuse University, 2008. / "Publication number: AAT 3345004."

<p> Cervical cancer can be detected and successfully treated through recommended Pap screenings, but it remains the second most diagnosed type of cancer among women, due in large part, to lack of participation in recommended screening. Researchers utilize different theories when attempting to predict health behaviors, such as theory of planned behavior (TPB). TPB remains a primary lens through which health studies are conducted. However, TPB does not take into account the affective components that have been shown to influence decision making and behavior, such as fear. Fear of cancer has been shown to influence decision making with respect to preventative healthcare. The purpose of this quantitative, correlational study was to attempt to determine to what extent fear of cancer served as a predictor of Pap screening behaviors, over and above the predictive value of TPB. A convenience sample of women between the ages of 21 - 65 years, with a mean age of 46.6 years, was recruited via social media to participate in an online survey which is the demographic for whom Pap screening is recommended. Independent variables included TPB components (attitudes, subjective norms, and perceived behavior control) and fear of cancer. Demographic variables (age, race, and socioeconomic status) were controlled during hierarchical regression analysis in order to predict the dependent variable - intention to get Pap screenings. Multiple regression analysis showed that TPB components were all significant predictors of pap screen intention. Perceived behavior control (PBC) (<i>t</i> (85) = 4.357, <i> p</i> &lt; .001), attitudes (<i>t</i> (85) = 2.046, <i> p</i> &lt; .05), and subjective norms (SN) (<i>t</i> (85) = 2.550, <i>p</i> &lt; .05) were all significant predictors of PSI. Demographics and fear of cancer (FOC) were not significant within this coefficient model. However, in terms of generalizing results to the larger population of women between 21 &ndash; 65 years, the model summary showed that demographics only accounted for .02% predictability, but when TPB components were added to the model, they accounted for 43% of the variance. Finally, when FOC was subsequently introduced to the model, predictability of pap screen intention increased from 43% to 44.5%. Albeit a small increase, these results suggest that while FOC may not be a better predictor over and above the predictive value of TPB components, a combination of affective components and TPB components may be beneficial for future health care studies.</p><p>

<p> This dissertation outlines the literature and methods used to create the Women&rsquo;s RAISE Circle, a culturally-specific intervention for Asian American/Pacific Islander (AAPI) women in a university or college setting. The term <i>Asian American/Pacific Islander women</i> is used to indicate inclusivity of women from all of the AAPI ethnic communities. The acronym RAISE represents the rationale and purpose of the circle: &ldquo;<i> R</i>eclaiming our <i>A</i>sian American/Pacific Islander <i> I</i>dentity for <i>S</i>ocial justice and <i>E</i>mpowerment.&rdquo; Thus, the RAISE Circle provides a space for AAPI women to voice their concerns related to experiences of racism, sexism, and other forms of oppression. Included activities also seek to promote an exploration of personal and interpersonal experiences with intersecting identities and engagement in difficult conversations about oppression, power, and privilege. As an empowerment group, the RAISE Circle aims to help participants feel empowered to bring their concerns to the broader community and continue working for social justice for AAPI people. This dissertation includes the RAISE Circle Facilitator&rsquo;s Handbook and Primer, indications for use, limitations, and implications for the future. </p><p>

<p> Although Latinos have historically served in the U.S. military, recent increases in the number of Latinas who have been recruited for the military make it imperative to explore how this experience affects their well-being. The purpose of this study was to explore the experiences of Latinas who are serving or have served in the U.S. military, focusing on their identity and gender roles. I utilized a qualitative research design, wherein I interviewed four Latinas currently serving in the U.S. Army. The focus of the study was how Latinas experience their gender identity and gender roles through the perspective of identity theory and social identity theory. It also explored how they negotiate these aspects in a military environment. I used an interpretative phenomenological approach for this study, as this method allowed sufficient flexibility to delve into previously unexplored concepts in this population. Furthermore, I utilized the Marianismo Beliefs Scale (MBS; Castillo, Perez, Castillo, &amp; Ghosheh, 2010) to perform data triangulation and to have a better understanding on how the women&rsquo;s belief structures affect their experience. This research study is significant because it informed a salient gap in the literature regarding Latinas and the military. Furthermore, it will allow mental health practitioners to have a clearer understanding of how Latina military women experience military culture, which can affect treatment decision.</p>