Spirituality

Delinquency is a major social and public health problem for families, young people themselves, and law enforcement agencies, and it is a threat to public safety. Juveniles often present with multiple issues during arrest, such as mental illness, substance abuse, low socio-economic status, family dysfunction, academic problems, and poor peer relationships. One of these justice-involved youths more prevalent mental health issues is conduct disorders (CD). Research has shown that 50%-90% of justice-involved youth are diagnosed with CD. Growing research supports the integration of spirituality into professional social work practice. This study aims to bring awareness that spirituality is essential to these justice-involved youths’ lives through the lived experiences of Direct Service Providers. This study aimed to understand better programming designed to meet the spiritual needs of juveniles with CD who were in juvenile residential treatment programs. This study examined the following questions: RQ1: How do DSPs describe the current spirituality programming offered to juveniles diagnosed with Conduct Disorder (CD) who are in a juvenile residential treatment facility? RQ2: What recommendations do DSPs have for enhancing programming to better meet juveniles’ spiritual needs?
A cross-sectional qualitative research study utilized a thematic analysis to explore DSP’s perceptions of the role of spirituality in the lives of juveniles diagnosed with CD and impacted by juvenile justice services. This study’s results showed spirituality was critical and impactful to the lives of justice-involved youth. It also demonstrated the usefulness of Fisher’s four-domain model in assessing spirituality in justice-involved youth. This study concluded six primary themes from the analysis. The researcher deductively coded the first two themes to explore the research questions in this manuscript. The last four themes resulted from inductive coding of the interviews: (a) programming and resources available to youth (RQ1); (b) recommendations for enhancing spirituality programming and resources for youth (RQ2); (c) viewing spirituality as religion; (d) support for religion and spirituality for youth; (e) facilitators to youths’ spiritual development; and (f) barriers to youths’ spiritual development.

LGBTQ+ individuals currently represent 7.1% of the population yet seek mental health services at rates two to four times higher than average, and present with significantly higher rates of depression, anxiety, stress, substance abuse, and suicidality. LGBTQ+ youth have the highest rates of suicidality of any minority group, with a recent poll reporting 22-32% attempted suicide compared to 5% of non-LGBTQ+ youth. These statistics are influenced by discrimination, stigma, and living in a heterosexist society and can lead to psychological distress, identity concealment, internalized homophobia, and stigma-based rejection explained through Minority Stress Theory. LGBTQ+ polls recently revealed an average of 80% identify as religious and/or spiritual. The purpose of this study is to better understand the risks or rewards of the intersecting identities of religiosity, spirituality and being LGBTQ+. In this quantitative non-experimental design study using Pearson’s R correlation, multiple relationships were found among the variables of spirituality, religiosity, age, being non-white, minority stress, and symptoms. of depression, anxiety, and stress. Multiple regression analysis found that spirituality, religiosity, and minority stress predicted 52% of the variance in depression, anxiety, and stress. Finally, a mediation analysis revealed that religiosity was not statistically significant as a mediator between minority stress and symptoms of depression, anxiety, and stress, but spirituality was statistically significant as a partial mediator of these effects and, therefore, strong emphasis is placed on the benefits spirituality can have among LGBTQ+ individuals.

In this qualitative study, spirituality, and leadership among 15 Black collegiate men enrolled at higher education institutions were examined. The purpose of this phenomenological study was to describe and explore the essence of spirituality within the lived experiences of undergraduate Black men student leaders. The objective was to understand the intersection of spirituality and leadership within Black men, and how it informed their decision making and influenced their career aspirations post their undergraduate collegiate experience. In this study, spirituality is defined as an “internal process of seeking personal authenticity, genuineness, and wholeness as an aspect of identity development” (Love & Talbot, 1999, p. 364).
Guided by descriptive phenomenological methodology, four research questions were asked: (1) What is the meaning of spirituality for Black men student leaders? (2) How do Black men student leaders apply spirituality within their daily leadership practices and behaviors? (3) How do Black men student leaders define the connection between spirituality and leadership development? (4) How does spirituality inform the pathways and career aspirations of Black men student leaders? Four findings emerged as a result of the data analysis: (1) The Spirit and the Struggle: Spirituality Empowers Black Leadership, (2) The Spirit of Black Leadership is Service to Others, (3) Leading from Within: Spirituality is the “Backbone” of Black Men Leadership Identity, and (4) Spirituality Influences Black Men Career Aspirations.

Recovery from alcoholism and substance abuse has had an ignominious history. There does not appear to be any statistics that stand up to any rigorous fact-checking which show how well treatment centers do at helping their clients to stay sober. Statistics that are used to show success rates are not considered credible and they are shockingly low. Despite these issues, substance abuse research has failed to link the historical knowledge of why people stay sober for long periods of time with what is being taught in treatment centers in hopes of creating a better, more accurate outcome. The qualitative, phenomenological research study was conducted to ascertain whether a treatment center was teaching the curriculum components that prior research studies had found allowed an addict or alcoholic to stay sober for 20 plus years. Twelve volunteer participants (i.e., nine clients and three counselors), at a treatment center located in Southeast Florida, were interviewe d regarding their perceptions of the curricula being taught in the treatment center. Patterns emerged with the clients regarding their perceptions of spirituality and 12-step programs, believing that spirituality and 12-step programs were significantly emphasized in treatment and that they were very important to their recovery when they left treatment. Counselors agreed with this finding, but felt stronger about the importance of family and social support than did the clients. Overall, the clients felt that what was emphasized in treatment was important to their recovery and intended to use their new knowledge in helping them stay sober. Implications for treatment centers and recommendations for future studies are discussed.

Little is known about breast health behaviors in Afro-Caribbean women (ACW) residing in the United States, as they are often included in the collective group of African American women (AAW). The objective of this study was to determine the influence of a spiritually-guided intervention on breast health self-care (BHSC) attitudes in ACW residing in southeastern Florida using a concurrent triangulation mixed methods design. One hundred and seventeen women were recruited from three local south Florida Caribbean churches. Inclusion criteria included: (a) self-identification as Afro-Caribbean, (b) female aged 30 years or older, (c) living in the United States for at least 1 year, (d) able to provide informed consent, (e) able to speak and read English at the 8th grade level, and (f) no previous history of breast cancer.

Emily Dickinson was a poet who existed at the center of her nineteenth-century United States culture and yet wrote from a periphery located at the edge of her being. Integral to understanding her poetry is a contextual awareness of her spiritual struggle. The experience of cultural marginalization and the way it informs art through a peripheral perspective has been the focus of examination in much of modern and post-modern literary studies where attention is given as much to an author's cultural station as to his or her artistic creation. A close study of Emily Dickinson's poetry reveals a spiritually marginalized perspective which closely resembles the structural framework of cultural marginalization. While there are areas of Dickinson's poetic perspective where these two experiences merge, my examination of Dickinson concentrates on her personal spiritual liminality in her relationship with God as expressed in the context of her poetry and letters.

This study investigates the relationship of three protective factors : self transcendance, social interest, and spirituality to well-being among adults living with HIV or AIDS. It is the first study to explore the relationships of these protective factors to well-being. A convenience sample of 115 adults living with HIV or AIDS completed the Self-Transcendance Scale, the Social Interest Index- Short Form-Revised, the Spiritual Perspective Scale, and the Index of Well-Being. The participants were adults diagnosed with HIV or AIDS residing in a large southeastern U.S. city. Data were analyzed with correlational and multiple regression methods. Statistically significant positive moderate to strong relationships were found between well-being and self transcendance (r=.66, p<.001 ), social interest (r=.51, p<.001), and spirituality (r=.39, p<.001). A stepwise regression demonstrated that self transcendance held the highest variance on well-being among the three protective factors (43%). Additionally, self-transcendane and social interest accounted for 45% of the variance in well-being. In short, the hypothesized positive relationship among these protective factors with well-being was supported. This study provides theoretical and empirical support for linking self transcendance, social interest, and spirituality to well-being among adults living with HIV or AIDS. The clinical implications of these findings are also discussed.