Shalom bayit—Peace of the Home: Ritual and Tradition in American Jewish Families

Utilizing a sample of 30 regionally diverse families (N=75 individuals) belonging to various branches of Judaism, we qualitatively explored how Judaism enhanced and facilitated participants' general life strengths and relational strengths (i.e., marriage and parenting). Based on our findings, Jewish rituals, traditions, and observances had a positive influence on participants' personal lives and family relationships. A sense of duty and responsibility felt toward Jewish observance and to family relationships seemed to facilitate much of this influence.12 month embargo; published online: 02 Jul 2018This item from the UA Faculty Publications collection is made available by the University of Arizona with support from the University of Arizona Libraries. If you have questions, please contact us at [email protected]

Enhancing Cultural Competence in FinancialCounseling and Planning: Understanding Why Families Make Religious Contributions

Some highly religious individuals contribute a relatively high percent of their income (e.g., 10-15% or more) to their faith communities. This study used a racially and religiously diverse sample and employed qualitative methods to investigate why these individuals give. Five themes emerged from the grounded-theory analysis. Four themes concerned why families gave: a) out of a sense of obedience/duty, b) to express thanksgiving and feel joy, c) because they feel that it is a wise investment, and d) to promote social justice and charity. The final theme that emerged was that they give despite their financial challenges. Based on these findings, this study offers suggestions for how financial counselors and planners might provide culturally competent services to highly religious individuals

The Hidden Power of “Thank You”: Exploring Aspects, Expressions, and the Influence of Gratitude in Religious Families

Gratitude has been extensively studied over the past two decades. Among several predictors, aspects of religiosity and spirituality have been consistent predictors of gratitude. To explore the religious motivations and processes that foster the practice of gratitude, we undertook a systematic thematic analysis using interview data from a national qualitative project of 198 highly religious families. Participants (n = 476) included mothers, fathers, and children from various socioeconomic backgrounds and from diverse religious, racial, and ethnic backgrounds in the United States of America. Semi-structured interviews were conducted in the participants’ homes. Data for this study were analyzed using a team-based approach to qualitative analysis. The findings were organized thematically, including: (a) aspects of gratitude, (b) expressions of gratitude, and (c) the influence of gratitude. Two aspects of gratitude were identified: functional—what people were grateful for—and directional—to whom they were grateful. Expressions of gratitude involved participation in regular, gratitude-focused prayers and mutual day-to-day appreciation. The relational context and implications and context of gratitude in religious families were further examined and reported with sub-themes: (a) gratitude prompted positive re-evaluation of relationships and (b) gratitude reinforced religious faith. Implications, strengths, limitations, and future directions are discussed

Beyond Religious Rigidities: Religious Firmness and Religious Flexibility as Complementary Loyalties in Faith Transmission

Research has found that intergenerational transmission of religiosity results in higher family functioning and improved family relationships. Yet the Pew Research Center found that 44% of Americans reported that they had left the religious affiliation of their childhood. And 78% of the expanding group of those who identify as religiously unaffiliated (“Nones„) reported that they were raised in “highly religious families.„ We suggest that this may be, in part, associated with religious parents exercising excessive firmness with inadequate flexibility (rigidity). We used a multiphase, systematic, team-based process to code 8000+ pages of in-depth interviews from 198 Christian, Jewish, and Muslim families from 17 states in all 8 major religio-cultural regions of the United States. We framed firmness as mainly about loyalty to God and God’s purposes, and flexibility as mainly about loyalty to family members and their needs and circumstances. The reported findings provided a range of examples illustrating (a) religious firmness, (b) religious flexibility, as well as (c) efforts to balance and combine firmness and flexibility. We discuss conceptual and practical implications of treating firmness and flexibility as complementary loyalties in intergenerational faith transmission

Change In Financial Stress and Relational Wellbeing During COVID-19: Exacerbating and Alleviating Influences

Guided by the family adjustment and adaptation response (FAAR) model and using a panel survey of 1510 adults in the US administered during the summer of 2020 and a mixed methods approach, we explored associations between changes in financial stress related to COVID-19 and relational wellbeing. Regression analyses showed that, compared to those who maintained their levels of financial stress, those who reported increased financial stress reported increased conflict and those who reported decreased financial stress reported decreased conflict. However, decreased financial stress was also associated with decreases in emotional closeness and relationship happiness, suggesting that changes in financial stress can lead to both maladaptation and bonadaptation in families. Qualitative findings provide insights into factors that may exacerbate or help alleviate financial stress related to COVID-19