Toward an integration of spirituality and religiousness into the psychosocial dimension of schizophrenia.

OBJECTIVE: Spirituality and religiousness have been shown to be highly prevalent among patients with schizophrenia. However, clinicians are rarely aware of the importance of religion and understand little of the value or difficulties it presents to treatment. This study aimed to assess the role of religion as a mediating variable in the process of coping with psychotic illness. METHOD: Semistructured interviews about religious coping were conducted with a sample of 115 outpatients with psychotic illness. RESULTS: For some patients, religion instilled hope, purpose, and meaning in their lives (71%), whereas for others, it induced spiritual despair (14%). Patients also reported that religion lessened (54%) or increased (10%) psychotic and general symptoms. Religion was also reported to increase social integration (28%) or social isolation (3%). It may reduce (33%) or increase (10%) the risk of suicide attempts, reduce (14%) or increase (3%) substance use, and foster adherence to (16%) or be in opposition to (15%) psychiatric treatment. CONCLUSIONS: Our results highlight the clinical significance of religion in the care of patients with schizophrenia. Religion is neither a strictly personal matter nor a strictly cultural one. Spirituality should be integrated into the psychosocial dimension of care. Our results suggest that the complexity of the relationship between religion and illness requires a highly sensitive approach to each unique story.

Spirituality and religion in outpatients with schizophrenia: A multi-site comparative study of Switzerland, Canada, and the United States

Objective: To assess the importance of spirituality and religious coping among outpatients with a DSM-IV diagnosis of schizophrenia or schizoaffective disorder living in three countries. Method: A total of 276 outpatients (92 from Geneva, Switzerland, 121 from Trois-Rivières, Canada, and 63 from Durham, North Carolina), aged 18-65, were administered a semi-structured interview on the role of spirituality and religiousness in their lives and to cope with their illness. Results: Religion is important for outpatients in each of the three country sites, and religious involvement is higher than in the general population. Religion was helpful (i.e., provided a positive sense of self and positive coping with the illness) among 87% of the participants and harmful (a source of despair and suffering) among 13%. Helpful religion was associated with better social, clinical and psychological status. The opposite was observed for the harmful aspects of religion. In addition, religion sometimes conflicted with psychiatric treatment. Conclusions: These results indicate that outpatients with schizophrenia or schizoaffective disorder often use spirituality and religion to cope with their illness, basically positively, yet sometimes negatively. These results underscore the importance of clinicians taking into account the spiritual and religious lives of patients with schizophrenia.

Religion in Times of Crisis

Religion is alive and well all over the world, especially in times of personal, political, and social crisis. Even in Europe, long regarded the most "secular" continent, religion has taken centre stage in how people respond to the crises associated with modernity, or how they interact with the nation-state. In this book, scholars working in and on Europe offer fresh perspectives on how religion provides answers to existential crisis, how crisis increases the salience of religious identities and cultural polarization, and how religion is contributing to changes in the modern world in Europe and beyond. Cases from Poland to Pakistan and from Ireland to Zimbabwe, among others, demonstrate the complexity and ambivalence of religion's role in the contemporary world.

Validation of the Duke Religion Index: DUREL (Portuguese Version)

The purpose of the current study was to examine the psychometric properties of the Portuguese version of the Duke Religion Index (PDUREL) in a community setting. PDUREL was translated and adapted for administration to 383 individuals from a population-based study of low-income community-dwelling adults. The PDUREL intrinsic subscale and total scores demonstrated high internal consistency (alphas ranging from 0.733 for the total scale score to 0.758 for the intrinsic subscale). Correlations among the DUREL subscales were also examined for evidence of discriminant validity. Correlations were ranging from 0.36 to 0.46, indicating significant overlap between the scales without marked redundancy. PDUREL is a reliable and valid scale. The availability of a comprehensive, but brief measure of religiousness can help to study the role of religiousness in health by researchers from countries that speak the Portuguese language.

The Pursuit of Tangible Happiness: Religion and Politics in a Japanese New, New Religion

The decline of traditional religions in Japan in the past century, and especially since the end of World War Two, has led to an explosion of so-called “new religions” (shin shūkyō 新宗教), many of which have made forays into the political realm. The best known—and most controversial—example of a “political” new religion is Sōka Gakkai 創価学会, a lay Buddhist movement originally associated with the Nichiren sect that in the 1960s gave birth to a new political party, Komeitō 公明党 (lit., Clean Government Party), which in the past several decades has emerged as the third most popular party in Japan (as New Komeitō). Since the 1980s, Japan has also seen the emergence of so-called “new, new religions” (shin shin shūkyō 新新宗教), which tend to be more technologically savvy and less socially concerned (and, in the eyes of critics, more akin to “cults” than the earlier new religions). One new, new religion known as Kōfuku-no-Kagaku 幸福の科学 (lit., Institute for Research in Human Happiness or simply Happy Science), founded in 1986 by Ōkawa Ryūho 大川隆法, has very recently developed its own political party, Kōfuku Jitsugentō 幸福実現党 (The Realization of Happiness Party). This article will analyse the political ideals of Kōfuku Jitsugentō in relation to its religious teachings, in an attempt to situate the movement within the broader tradition of religio-political syncretism in Japan. In particular, it will examine the recent “manifesto” of Kōfuku Jitsugentō in relation to those of New Komeitō and “secular” political parties such as the Liberal Democratic Party (Jimintō 自民党) and the Democratic Party (Minshutō 民主党).

Religiosity, family orientation, and life satisfaction of adolescents in four countries

This study examined the rarely investigated interplay between religiosity, family orientation, and life satisfaction of adolescents across four countries with a Christian tradition and different religious contexts.A mediation relationship between religiosity and life satisfaction through family orientation moderated by the country context of religiosity was examined. In a sample of 1,077 adolescents from France (n = 172), Germany (n = 270), Poland (n = 348), and the United States (n = 287), we found that in all cultures, religiosity had a positive impact on adolescents’ family orientation, which was in turn related to a higher life satisfaction.This link was stronger in cultures with a high overall religiosity (Poland and the United States) as compared to one of the two cultures with the lowest importance of religion (Germany).

Analysis of sport psychology consultancy at three Olympic Games: Facts and figures

Objectives Despite many reports on best practises regarding onsite psychological services, little research has attempted to systematically explore the frequency, issues, nature and client groups of onsite sport psychology consultancy at the Olympic Games. The present paper will fill this gap through a systematic analysis of the sport psychology consultancy of the Swiss team for the Olympic Games of 2006 in Turin, 2008 in Beijing and 2010 in Vancouver. Design Descriptive research design. Methods The day reports of the official sport psychologist were analysed. Intervention issues were labelled using categories derived from previous research and divided into the following four intervention-issue dimensions: “general performance”, “specific Olympic performance”, “organisational” and “personal” issues. Data were analysed using descriptive statistics, chi square statistics and odds ratios. Results Across the Olympic Games, between 11% and 25% of the Swiss delegation used the sport psychology services. On average, the sport psychologist provided between 2.1 and 4.6 interventions per day. Around 50% of the interventions were informal interventions. Around 30% of the clients were coaches. The most commonly addressed issues were performance related. An association was observed between previous collaboration, intervention likelihood and intervention theme. Conclusions Sport psychologists working at the Olympic Games are fully engaged with daily interventions and should have developed ideally long-term relationships with clients to truly help athletes with general performance issues. Critical incidents, working with coaches, brief contact interventions and team conflicts are specific features of the onsite consultancy. Practitioners should be trained to deal with these sorts of challenges.

Indicating Commitment: The Notion of dépense in the Study of Ritual and Religion

By analysing two cases from the recent history of Vaishnavism (a temple festival in Vrindavan; the development of the International Society for Krishna Consciousness, or ISKCON), this paper shows that the notion of dépenseas developed by Marcel Mauss, Robert Hertz and Georges Bataille can be applied as an analytical tool in the study of rituals and religion as an indicator of religious commitment. At the same time it is possible to show that, by constructing a kind of macro-economic theory that includes religious behaviour, recent theories of religious economics are part of, and reproduce, a modern discourse of rationality that rules out, rather than understands, forms of irrationality such as unproductive expenditure (dépense).

The roles of religiosity and affluence for adolescents' family orientation: Multilevel analyses of 18 cultures

Recent sociological and psychological debates concern the nature of the relation between changing religious beliefs and changing significance of the family. The current study analyzes multilevel relations between religiosity (personal and culture-level) and several aspects of family orientation for n = 4902 adolescents from 18 nations/areas from diverse cultural contexts covering a number of religious denominations with data from the Value-of-Children-Study (Trommsdorff & Nauck, 2005). In addition, cultural values from the World Values Survey representing religious versus secular values as well as survival versus self- expression values are examined at the cultural level of analysis as a joint effect with nation-level economic development. Results showed that religiosity/religious values were positively related to all aspects of adolescents’ family orientation at the individual as well as the cultural level, while societal affluence was only related to a loss of importance of the traditional and hierarchical aspects of family orientation. Postmaterialist self-expression values were unrelated to adolescents’ family orientation.

Religion as Social Reality. A Take on the Emic–Etic Debate in Light of John Searle’s Philosophy of Society

In this article I argue that the shift from a private to a public–social understanding of religion raises new ontological and epistemological questions for the scientific study of religion\s. These questions are deeply related to three central features of the emic– etic debate, namely the problems of intentionality, objectivity, and comparison. Focusing on these interrelated issues, I discuss the potential of John Searle’s philoso- phy of society for the scientific study of religion\s. Considering the role of intentional- ity at the social level, I present Searle’s concept of “social ontology” and discuss its epistemological implications. To clarify Searle’s position regarding the objectivity of the social sciences, I propose a heuristic model contrasting different stances within the scientific study of religion\s. Finally, I explore some problematic aspects of Searle’s views for a comparative study of religion\s, and sketch a solution within his frame- work. I shall argue that a distinction between the epistemological and ontological dimensions of religious affairs would help clarify the issues at stake in the past and future of the emic–etic debate.