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The purpose of this study is to examine Latino adolescents’ perceptions of the effects of religion on family relationships in the context of intersecting variables of influence such as assimilation, family structure, and migration.

Consistent with the ecological and acculturation frameworks, this qualitative, exploratory study uses directed content analysis to analyze responses from 37 religiously diverse Latino adolescents to open-ended, semi-structured questions from the National Study of Youth and Religion to explore religious influence.

Results suggest that Latino adolescents feel that religion impacts family relationships, with higher degrees of positive religious influence expressed by Baptists and Latino males. Christians (various denominations) were more likely to report that religion affected family relationships than Catholics. All participants who stated that religion exerted a negative influence came from nontraditional families. Youths of Central/South American and Puerto Rican descent were more likely to report that religion affected family relationships positively than were Mexican adolescents. Overall, Latinas girls were more likely to have strong opinions about religion and family relationships than Latino males. Results also suggest an intersection between the Latino cultural values of respeto and marianismo with religion.

Although this study is exploratory and the sample was diverse, the results are not generalizable.

This study provides a sociological lens to the experiences of a rapidly changing and growing demographic in the United States – Latinos. These findings would be of importance to those who are interested in supporting Latino families and facilitating positive adolescent outcomes.

This study set out to examine whether personal religiosity was in any way associated with adolescents’ propensity to seek out formal mental health care.

Using the National Longitudinal Study of Adolescent Health (Add Health), this study uses logistic regression models to test for an association between personal religiosity and mental health services use net of depressive symptomology and demographic controls.

Results showed a negative, statistically significant relationship between personal religiosity and mental health services use. Highly religious adolescents had lower odds of having seen a mental health professional compared to their less religious counterparts even after controlling for depressive symptomology.

Data restrictions required that we limit our analysis to one specific form of mental health services: talk therapy. Nevertheless, this study suggests that religiosity represents a potentially important consideration in addressing the mental health needs of adolescents.

To our knowledge, this is the first study in which a nationally representative sample of adolescents is used to examine the relationship between personal religiosity and mental health services use.

The purpose of this paper is to propose that black churches in the USA are best suited to curtail the rising incidence of suicide, and suicide ideation among African-American adolescents. Presently, little is known about the best preventive practices and mental healthcare interventions for the black adolescents assailed by suicide and suicidal ideation.

A review of the extant literature was conducted to understand and synthesize the current knowledge base about suicide rates among African-American adolescents. To retrieve and review relevant literature that focussed on suicide among African-American adolescents and the preventive roles of black churches the authors searched the following databases: PsychINFO, CINAHL (Cumulative Index to Nursing and Allied Health Literature), Social Work abstracts, and Google Scholar.

Findings indicate that black churches could implement, and profusely replicate the lay health advisors and HAVEN models to successfully mitigate the rate of suicide among black adolescents. In addition it was found that the gatekeeper suicide prevention program model also holds promise for suicide prevention among black adolescents in black churches.

The result of this research synthesize is limited to African-American adolescents and may not be generalizable to other minority adolescents’ experiencing suicidal challenges. Furthermore, future research should utilize qualitative research methodologies to document lived experiences of African-American adolescents who are survivors of suicide attempts with a view to preventing suicide and suicidal ideation among black adolescents.

Healthcare professionals, and policy makers, are provided a panoramic view of culturally competent and spiritually sensitive prevention interventions within black churches that are most appropriate for reducing suicide rates among minority black adolescents.

Purpose – This chapter proposes a new model to explain how increased religiosity among children leads to higher eventual educational attainment; it does so by focusing upon the unique role that parental religiosity plays in this process – this intergenerational dimension has been neglected in previous research on the topic.

Design/Methodology/Approach – Using NLSY97 data, employing regression techniques, and incorporating information on parental religious behaviors, this chapter tests whether parental religiosity only matters because it transmits religiosity to children, and once children become religious themselves, parental religiosity becomes a redundant resource – or it has a powerful independent effect net of this socialization process.

Finding – Results generally support the parental religiosity theory, where parental religious service attendance uniquely produces positive educational effects, even net of religious socialization ones. Religious affiliation differences are generally minor. Additional models also provide evidence that parental religiosity and adolescent education are not related via some omitted variable.

Research limitations/Implications – Under this new perspective, children's educational attainment can rise, even if children are not religious themselves, because parental religiosity can promote parental behaviors conducive to children's schooling.

Originality/Value – Overall, parental religiosity deserves renewed attention as a cultural basis for inequality in the United States today.

This paper aims to explore the intersection of cultural processes and immigration in parental understanding of adolescent mental health and mental health seeking behaviors among African immigrants in Western countries. The present study examines the perspectives of Congolese immigrant parents on adolescent mental health in Brussels, Belgium, and Raleigh, North Carolina, USA – two geographic regions with relatively large Congolese migrant populations. This study highlights a needed understanding of cultural and acculturative context in shaping the beliefs of Congolese immigrants and explores potential barriers of seeking health services. Additionally, it recognizes health issues among this underrepresented and underserved population.

Fifteen Congolese immigrant parents, eight in the USA and seven in Belgium, participated in structured qualitative interviews using an adapted version of Kleinman Questions and behavioral scenarios on depression, post-traumatic stress disorder and oppositional defiant disorder. Interviews were audio recorded, and participants were assigned pseudonyms to de-identify responses. English interviews were transcribed verbatim by a trained team of undergraduate research assistants, and French interviews were transcribed verbatim by the first author and a graduate research assistant. Following transcription, the first and second authors used a rapid analytic approach (Hamilton, 2013). The first and second authors conducted a matrix analysis to observe thematic patterns.

Parents interpreted adolescent behavior to be more problematic when the scenarios were overtly outside of their cultural realm of values and beliefs. Parents preferred methods of intervention through religious practices and/or family and community efforts rather than seeking mental health services in their host countries as a secondary option. The authors’ findings provide an understanding of the values and beliefs of this underrepresented demographic, which may be useful to guide health professionals on how to support this community in a culturally responsive way.

Limitations to the current study include the structured nature of the interview guide that did not allow for in-depth qualitative exploration. Interviewed participants had lived in their host countries for more than 10+ years. Thus, the authors’ findings are not reflective of new immigrants’ experiences. Parents’ perspectives were likely shaped by exposure to Western beliefs related to support for mental health (e.g. knowledge of psychologists). Future studies should focus on recent refugees due to exposure to traumatic events and experiences reflective of the Democratic Republic of Congo’s (DRC’s) current socio-political situation, and how these are understood in the context of adolescent mental health. Further, due to the hypothetical nature of the scenarios, the authors cannot be sure that participants would engage in the identified approaches with their children. Additionally, hearing from the youth’s perspective would provide a clearer insight on how mental health and seeking professional help is viewed in a parent–child relationship. Finally, the data for this study were collected in 2019, prior to the COVID-19 pandemic. Although the authors cannot speak directly to Congolese refugee and immigrant experiences during this significant historical period, given the rise in mental health concerns in refugee populations more broadly (Logie et al., 2022), the authors’ findings speak to how parents may have responded to increased mental health symptoms and point to additional barriers that these populations may have faced in accessing support. The authors’ study emphasizes the need for dedicating resources and attention to this population, especially the development of culturally tailored messaging that invites community members to support the mental health needs of their community.

The authors’ findings provide important implications for mental health professionals. This study provides a clearer understanding of how Congolese immigrant parents view mental health and help-seeking within their cultural frame. Although parents may seek professional help, a distrust of mental health services was expressed across both cohorts. This suggests that mental health professionals should acknowledge potential distrust among this population and clarify their role in supporting the mental health of adolescent immigrants. Clinicians should inquire about familial cultural beliefs that are parent- and child-centered and modify their interventions to fit these belief structures.

This paper addresses the gap in knowledge about mental health perspectives of Sub-Saharan African immigrant populations, specifically those from the DRC.

Purpose – Conservative Protestantism is conceptualized as a cultural framework influencing class formation and transmission in the United States.

Design/Methodology/Approach – The framework is tested using Public-Use Data from the National Longitudinal Study of Adolescent Health (Add Health), Waves I, III, and IV. Four key outcomes – educational attainment, earnings, marriage, and parenting – are modeled as functions of class background and religious affiliation, controlling for other factors.

Findings – Religious affiliation and their effects on the normative pathways to adulthood help explain differential social mobility and the imperfect transmission of social class across generations. Religious culture plays an independent role in producing lower adult attainment via the life choices of conservative Protestant youth during the transition to adulthood.

Research limitations/Implications – This study is limited by the final age range (24–32 years) of the sample in Wave IV.

Originality/Value – Contributes to literature on conservative Protestants' educational attainment and labor force participation by charting the educational and income achievement of youth from varying class origins and identifying how childhood class location and childhood religious affiliation interact to affect adult socioeconomic status.

The purpose of this paper is to present a method to incorporate teaching about religion into K–12 social studies classes. A central tenet of social studies education is preparing students to be engaged citizens, and religious literacy is essential to this. Yet, teachers often feel uncomfortable teaching about religion. One way to approach this is by centering discussion about religion around understanding who our neighbors are.

This paper employs the Inquiry Design Model to outline lessons for early, middle and upper grades, each centered around the compelling question, “Who are my Muslim neighbors?” Beginning with a picturebook depicting a Muslim American child, the lessons explore supporting questions with academically appropriate sources, culminate with an evidence-based response to the compelling question and suggest an opportunity for students to take informed action.

While religion does not appear in many social studies standards, teaching about religion has strong connections to civics standards. In an increasingly diverse USA, students need to understand the beliefs and religious behaviors of their neighbors and how those traditions provide a sense of belonging within the faith community. This paper provides the necessary tools for teachers to teach this content. In addition to teaching these as outlined here, teachers can also select resources from across the three units in order to customize an inquiry for a particular group of students.

Teachers are often hesitant to teach about religion. This paper offers a concrete method for doing so. Incorporating religion into social studies classes is necessary for preparing students for civic engagement.

Among the research studies related to the relevance between religious belief and mental health, most of them highlight people with religious belief who tend to obtain mental comforting more easily. However, the research studies mentioned above were cross-sectional studies, and they only verified that religious beliefs and mental health are relevant, but they did not prove their cause-and-effect relationship. That is, they do not identify “due to people's religious beliefs, they have healthier mind” or “due to people's healthier minds, they have religious beliefs.” Therefore, the study aims to explore the benefit evaluation of religious belief affecting mental health.

The study uses propensity score matching (PSM) and treatment effect (ATT) to carry out the causal inference between religious beliefs and mental health. First, the propensity score (PS) is calculated from the impact factors that affect people's religious belief before establishing counterfactual analysis based on the PS to analyze the effect of religious beliefs to further understand the difference of mental health index between people with religious belief and without it, and confirm the cause-and-effect relationship between them.

Religious beliefs and participation are ubiquitous within and across populations. The associates between religious participation and health are considerably in great magnitude. Most of the research in the past related to religious beliefs and mental health only verified that religious beliefs and mental health are relevant but not proved its cause-and-effect relationship. This paper aimed to explore the causal relationship between religious belief and mental health. The experimental results showed religious belief has treatment effect toward “daily functioning,” “feeling affect,” “spirituality” and “mental health.” On a whole, religious belief can promote mental health.

In academic and practical circles, there are a lot of research studies exploring the relationship between religious belief and mental health. However, there is no research investigating the cause-and-effect relationship between religious belief and mental health. It also causes some questioning toward the relevant research studies. Therefore, the outcome of this study not only can clarify the legitimacy, importance, and practicality on the researches in the past but also provide the practical support for psychology and counseling.

Purpose – The purpose of this chapter is to better understand the connection between religious affiliation and educational attainment and how this connection has changed over time.

Methodology/Approach – We utilize the cumulative 1972–2008 General Social Surveys to examine the relationships between childhood religious affiliation, college degree attainment, and religious switching across three birth cohorts.

Findings – We find in early cohorts that traditions such as Conservative Protestantism and Catholicism are negatively associated with college degree attainment. However, switching out of those traditions is positively associated with obtaining a college degree. In later cohorts, these effects disappear.

Social implications – The finding that the relationships between religious affiliation and educational attainment are dramatically changing over time means that scholars, educators, and religious groups might need to revise their current thinking concerning the topic of religion and education.

Originality/Value of chapter – This research helps us better understand the complexities involved when thinking about the role of religion in education and vice versa. By explicitly considering the different causal and temporal factors involved, this analysis provides a more nuanced understanding of the connection between religious affiliation and educational attainment.

Purpose – The connections between religious factors and stratification outcomes were long ignored in the sociological literature, yet a growing number of studies show that religion remains important for determining the life chances of individuals. I add to this literature by examining how religious affiliation is associated with the structure of occupational attainment in the United States.

Methodology – I analyze data from the 1972–2008 General Social Surveys to show how religious affiliation is related to occupational attainment and occupational mobility by gender and race.

Findings – I find that sectarian Protestants occupy the lower rungs of the occupational structure, even relative to their low rates of educational attainment. In contrast, Jews and nonidentifying respondents show considerable occupational advantage. Catholics also have specific patterns of occupational attainment that hint at their growing wealth parity with mainline Protestants. I also show that religious influences hold across racial and gender groupings, and across cohorts.

Social implications – Religion continues to significantly influence the occupational structure in the United States, and sectarian religion serves as an important anchor hindering occupational attainment.