Subjective Religiosity among African Americans: A Synthesis of Findings from Five National Samples

Demographic correlates of subjective religiosity are examined using data from five large national probability samples (i.e., Americans Changing Lives, n = 3,617; General Social Survey, n = 26,265; Monitoring the Future, n = 16,843; National Black Election Survey, n = 1,151; and National Survey of Black Americans, n = 2,107). In analyses of data involving both Black and White respondents, race emerges as a strong and consistent predictor of various indicators of subjective religiosity with Black Americans, indicating that they had significantly higher levels of subjective religiosity than Whites. Analyses using African American respondents only indicate that subjective religious involvement varies systematically by gender, age, region, and marital status. The findings are discussed in relation to research on religious participation among African Americans and future research and theory concerning the meaning of religion within discrete subgroups of this population.Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/67324/2/10.1177_0095798499025004004.pd

What Would I Know About Mercy? Faith and Optimistic Expectancies Among African Americans

A small body of research has begun to explore the association between faith and optimism among African Americans. However, missing from the extant work is an examination of the extent to which traditional indices of religious commitment work together with beliefs about God to shape optimism. The present study examines the utility of indices of social location, religious commitment (i.e., early and current religious service attendance, subjective religiosity), belief about the quality of one’s relationship with God (i.e., a belief that one is connected to a loving God), and beliefs about being the recipient of divine forgiveness for predicting dispositional optimism among a sample of community residing African American adults (N = 241). Age, subjective religiosity, and organizational religiosity were positively related to optimism in bivariate analyses. Hierarchical regression analyses demonstrated a significant association between age, subjective religiosity, and optimism; however, those associations were eliminated once relationship with God and belief in one’s forgiveness by God were entered into the model. Only belief in God’s love predicted optimism in multivariate analyses. Serial mediation analyses revealed that beliefs about the quality of one’s relationship with God and belief in divine forgiveness fully mediated the relationship between subjective religiosity and optimism, but that the relationship is driven largely by relationship with God. Implications of these findings are discussed

The Social Production of Altruism: Motivations for Caring Action in a Low-Income Urban Community

Contemporary social science paints a bleak picture of inner-city relational life. Indeed, the relationships of low-income, urban-residing Americans are represented as rife with distress, violence and family disruption. At present, no body of social scientific work systematically examines the factors that promote loving or selfless interactions among low-income, inner-city American individuals, families and communities. In an effort to fill that gap, this ethnographic study examined the motivations for altruism among a sample of adults (n = 40) who reside in an economically distressed housing community (i.e., housing project) in New York City. Content analyses of interviews indicated that participants attributed altruism to an interplay between 14 motives that were then ordered into four overarching categories of motives: (1) needs-centered motives, (2) norm-based motives deriving from religious/spiritual ideology, relationships and personal factors, (3) abstract motives (e.g., humanism), and (4) sociopolitical factors. The implications of these findings are discussed

Who Will Volunteer? Religiosity, Everyday Racism, and Social Participation Among African American Men

This study explores the relative importance of everyday racism, empathic concern, communalism, and religiosity as predictors of pro-social involvement (i.e., volunteerism and membership in political/social justice organizations) among a sample of African American men ( N = 151). Church involvement emerged as a positive predictor of the likelihood that these men were involved in volunteer work as well as the number of hours that men dedicated to volunteer work. Communalism positively predicted the amount of time (in hours per year) that men were involved in volunteer work. Subjective religiosity and the stress of everyday racism were associated with a greater likelihood of being a member of a political–social justice organization. Implications of these findings are discussed.Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/44632/1/10804_2004_Article_496119.pd

Masculinity Ideology and Forgiveness of Racial Discrimination among African American Men: Direct and Interactive Relationships

Forgiveness research has focused almost exclusively on interpersonal transgressions committed in close relationships. Consequently, less is known about factors informing forgiveness of non-intimate actors. The current study addresses these gaps by investigating correlates of forgiveness over racial discrimination among African American men (N=171). Specifically, we explore relationships between the endorsement of traditional masculine ideology (e.g., restrictive emotionality), overall forgiveness, forgiveness with positive affect, and forgiveness with the absence of negative affect. Links between personality, religiosity, social support, discrimination experiences, and these forms of forgiveness also are examined. Restrictive emotionality emerged as a barrier to forgiveness of discrimination. However, the relationship between restrictive emotionality and forgiveness was moderated by age, socioeconomic status, personality, and religious coping disposition

Work(i)ngs of the spirit: Spirituality, meaning construction and coping in the lives of Black women.

Despite theoretical and anecdotal evidence that spirituality and religiosity are distinct constructs, these words have been used as synonyms in psychology research. This two-part, multi-method study explored Black women's definitions of spirituality, their ideas about the distinctions between spirituality and religiosity, and their perceptions about the role(s) of spirituality in helping them to cope with adversity. In the first part of the study, 130 Black women (ages 16-69 years) completed the Lazarus and Folkman Ways of Coping Questionnaire, and the Black Women's Spirituality-Religiosity Measure (BWSM) which was developed for use in this research. Women's narrative responses to two open-ended BWSM questions about the definition and functions of spirituality were content analyzed. Participants defined spirituality as one's subjective beliefs about the transcendent nature of life. Religiosity was defined as an adherence to prescribed doctrines and traditions of a religion. Spirituality was primarily identified as crucial in the construction of meaning (i.e., in identifying one's life purpose, and in explaining experience). Factor analyses of close-ended items of the BWSM yielded empirically reliable indices of spirituality and religiosity. These indices were used to investigate the relationship between religiosity, spirituality and coping in the lives of Black women. Spirituality and religiosity were associated with the use of positive reappraisal and planful problem-solving scales of the WOC. Post-hoc analyses indicated that within these scales spirituality and religiosity were correlated with different strategies of coping. These findings confirm the assertion that these constructs name distinct though related experiences. In part two of this study twenty-three participants were interviewed. Content analysis of the narratives revealed that Black women's coping efforts are shaped by the meanings which they construct about adverse events. Spiritual and religious perspectives played a significant role in determining the meanings which women assigned to experiences. For these women, personal growth--achieved, in part, through learning and internalizing life lessons (i.e., meanings)--was a primary point of focus in the process of coping. This work points to the need to include both spirituality and religiosity in studies of the lived-experiences of Black women. A meaning-centered model of coping which includes spirituality and religiosity was proposed.Ph.D.Black studiesPsychologyQuantitative psychologySocial SciencesSocial psychologyWomen's studiesUniversity of Michigan, Horace H. Rackham School of Graduate Studieshttp://deepblue.lib.umich.edu/bitstream/2027.42/129714/2/9610193.pd

Where Our Bright Star Is Cast: Religiosity, Spirituality, and Positive Black Development in Urban Landscapes

Social science research offers a particular, narrow view of the lived experiences of Black urban-residing people. When the religious and spiritual lives of Black urban residents are viewed through this narrow lens, the diversity of religious and spiritual experiences and the connections between everyday life and positive outcomes, such as compassion, hope, liberation, joy, etc., become flattened, doing a disservice to the very people whose experiences we aim to understand. We contend that understanding the link between religiosity, spirituality, and positive development among Black urban-residing people requires us to pay attention to the ways that faith helps Black people to navigate the sequelae of five distinct sociopolitical features of urban life. We propose a conceptual framework that links these sociopolitical factors to religiosity, spirituality, and positive development among Black youth and adults residing in urban spaces. We conclude with recommendations applicable to the study of Black urban religiosity and spirituality

Ethnography in Counseling Psychology Research: Possibilities for Application

The emphasis placed on prolonged engagement, fieldwork, and participant observation has prevented wide-scale use of ethnography in counseling psychology. This article provides a discussion of ethnography in terms of definition, process, and potential ethical dilemmas. The authors propose that ethnographically informed methods can enhance counseling psychology research conducted with multicultural communities and provide better avenues toward a contextual understanding of diversity as it relates to professional inquiry