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OBJECTIVE: This study examined the correlates of involvement in extended family social support networks among African Americans. BACKGROUND: Previous literature has documented the importance of informal social support from extended family members for the African American population. Most research has investigated black-white differences in network involvement or has focused on impoverished African American families. Both approaches conceal important within-group variation in participation among the total African American population. METHOD: This study relied on nationally representative data from the African American sub-sample of the National Survey of American Life (n=3,538). It employed ordinary least squares regression analysis to examine the sociodemographic and family factors that are associated with four key measures of involvement in extended family support networks: receiving and providing extended family support, frequency of family contact, and degree of subjective closeness. RESULTS: African Americans routinely interacted with members of their family, displayed a high degree of family closeness, and exchanged support fairly frequently. Findings also revealed significant variation in network involvement by sociodemographic characteristics: women, younger adults, and Southerners were typically most involved; individuals who experienced greater material hardship, were previously incarcerated, or served in the military reported less involvement. Results also showed that family closeness and family contact were particularly salient factors shaping the extent to which network members engaged in support exchanges. CONCLUSION: The magnitude of within-group heterogeneity in network involvement underscores the importance of considering issues of intragroup diversity in the developing literature on African American extended family networks.

This study investigates the use of religious coping among African Americans and Black Caribbeans with 12-month DSM-IV psychiatric disorders. Data from the National Survey of American Life is used to examine three indicators of religious coping: 1) using prayer and other spiritual practices for mental health problems, 2) the importance of prayer in stressful situations, and 3) looking to God for strength. Three out of four respondents who had a mental health problem reported using prayer as a source of coping. Agoraphobia and drug abuse disorder were associated with the importance of prayer during stress. Individuals with generalized anxiety disorder were more likely to report that prayer was important during stressful experiences and that they looked to God for strength. These findings contribute to the limited, but growing body of research on the ways that African Americans and Black Caribbeans cope with psychiatric disorders.

This article discusses the concept of ‘double jeopardy’—being both old and black—in relation to the disproportionate impacts of COVID-19 on older Black adults and how the linked effects of racism and ageism shape higher risks for disease and poorer outcomes. First, we review current information on COVID-19 morbidity and mortality profiles for older Black adults. These data indicate that Black people and older adults are the two most impacted groups. Consequently, older Black adults are doubly impacted and at particularly high risk for disease and death. Following this, we discuss risk and protective profiles for coronavirus and COVID-19 in major life areas (i.e., family and household composition, social isolation and loneliness, racial residential segregation, nursing homes and congregate living arrangements, and faith communities). We use a race- and age-informed framework to identify how practices and policies associated with Black race and older age are reflected in life circumstances and resources. The double jeopardy perspective is useful for underscoring long-standing race- and age-based inequities and social vulnerabilities and their role in producing the devastating deaths and injuries experienced by older Black Americans during the COVID-19 pandemic. Assessing race- and age-based inequities and social vulnerabilities can identify important risks and protective factors and assist in developing policies and actions to protect the health of older Black Americans during the COVID-19 pandemic.

Social isolation is a significant social problem in the United States that many health and welfare organizations have begun to acknowledge and address. Unfortunately, extremely little research focuses on social isolation among ethnic minority populations. This study investigated the association between social isolation from family and friends and the mental health of African Americans and Black Caribbeans. Using data from the National Survey of American Life (2001-2003), we explore 2 indicators of mental health: depressive symptoms (CES-D) and serious psychological distress (Kessler 6). The negative binomial regression analysis examined both objective isolation (infrequent contact) and subjective isolation (lack of emotional closeness) from family and friends. Overall study findings indicated that infrequent contact (objective social isolation) and diminished emotional closeness (subjective social isolation) from family and friends were associated with higher levels of depressive symptoms and serious psychological distress for both African Americans and Black Caribbeans. The addition of subjective social isolation to regression models attenuated the association between objective social isolation and depressive symptoms for both groups. However, the addition of subjective social isolation attenuated the association between serious psychological distress for African Americans but not for Black Caribbeans. These findings contribute to the very limited, but growing body of research on the negative association between social isolation and the mental and physical health of ethnic minorities. (PsycInfo Database Record (c) 2020 APA, all rights reserved).

OBJECTIVE: Blunted patterns of daily cortisol, an indicator of hypothalamic-pituitary-adrenal (HPA) axis stress response system dysregulation, are implicated in poor health outcomes and racial health disparities. It is unknown how coping—an important, but understudied, component of the stress-health disparities relationship—relates to these biological mechanisms of health. METHODS: This study investigated relationships, including racial differences, between 12 coping strategies and early-day cortisol changes (diurnal cortisol slopes from peak to lunch) among 700 35–85 year old Black and White male participants in the National Survey of Midlife Development in the United States (MIDUS) II. Cognitive-oriented (e.g., positive reinterpretation, denial, religious/spiritual) and behavioral (e.g., stress eating, substance use) coping strategies were examined. RESULTS: Overall, Black and White men used similar coping strategies. Most coping strategies were not associated with men’s cortisol slopes. Religious/spiritual coping was associated with steeper (more robust) cortisol slopes among White (b= −.004, t= −3.28, p=.001) but not Black men. Drug use was associated with steeper cortisol slopes among Black (b= −.095, t= −2.87, p=.004) but not White men. CONCLUSIONS: This exploratory study increases our understanding of relationships between coping and stress-related biological mechanisms underlying racial health disparities among men in later life. With some notable exceptions, men’s coping strategies were not associated with their diurnal cortisol slopes. This suggests that the coping strategies currently used by older Black and White men may not be important factors, as determinants or intervention targets, in disparities in diurnal cortisol slopes and associated health outcomes among men in this age group.

Social isolation is a major problem in the United States that has adverse impacts on health and well-being. However, few studies investigate social isolation among African Americans or the impact of social isolation on psychiatric disorders. This study addresses this gap by investigating the impact of objective (absence of contact with others) and subjective (lacking feelings of closeness to others) social isolation on psychiatric disorders among African Americans. The sample includes 3,570 African Americans from the National Survey of American Life. Regression models were used to test the impact of objective and subjective isolation on 12-month MDD, any 12-month DSM disorder and number of 12-month DSM disorders. Analyses indicated that subjective isolation from family only, friends only, and both groups were associated with greater odds of meeting criteria for 12-month MDD, any 12-month disorder and number of 12-month DSM disorders. However, objective isolation was unrelated to either measure of psychiatric disorder. Study findings indicate that affective characteristics of social isolation (feelings of closeness with family and friends) are more significant for psychiatric disorders than are objective features (social contact). Our discussion notes that the connections between subjective and objective social isolation and psychiatric disorders are complex and potentially reciprocally associated with one another. Clinical practice should focus on both possible associations.

Objectives Social isolation is a major risk factor for poor physical and mental health among older adults. This study investigates the correlates of objective social isolation among older African Americans, Black Caribbean immigrants, and non-Hispanic Whites. Methods The analysis is based on the older subsample (n = 1,439) of the National Survey of American Life. There are eight indicators of objective social isolation: no contact with neighbors, neighborhood groups, friends, family members, religious congregation members, not being married and no romantic involvement, living alone, and not being a parent. Results Very few older Americans are socially isolated from family and friends. Non-Hispanic Whites are more likely than both African Americans and Black Caribbeans to live alone, to be childless, and have limited contact with religious congregation members. For both African Americans and Black Caribbeans, being female is protective against social isolation, but for both populations, men are more likely to be married or have a romantic partner. For African Americans, residing in the South is also protective against social isolation. Discussion This analysis provides greater clarity on racial and ethnic differences in social isolation among older adults, as well as within-group differences in objective social isolation among African Americans and Black Caribbeans.

OBJECTIVES: Black Caribbeans in the United States have been the victims of major discrimination (e.g., unfairly fired, denied a promotion, denied housing). What is not known is the degree to which they also experience more routine forms of everyday discrimination such as receiving poor restaurant service, being perceived as dishonest, and being followed in stores. This paper investigates the distribution and correlates of everyday discrimination among a national sample of black Caribbeans in the U.S. DESIGN: This analysis used the black Caribbean sub-sample (n=1,621) of the National Survey of American Life. Demographic and immigration status correlates of ten items from the Everyday Discrimination Scale were investigated: being treated with less courtesy, treated with less respect, receiving poor restaurant service, being perceived as not smart, being perceived as dishonest, being perceived as not as good as others, and being feared, insulted, harassed, or followed in stores. RESULTS: Roughly one out of ten black Caribbeans reported that, on a weekly basis, they were treated with less courtesy and other people acted as if they were better than them, were afraid of them, and as if they were not as smart. Everyday discrimination was more frequent for black Caribbeans who were male, never married, divorced/separated, earned higher incomes, and who were second or third generation immigrants. Black Caribbeans attributed the majority of the discrimination they experienced to their race. CONCLUSION: To our knowledge, this is the first study to provide an in-depth investigation of everyday discrimination among the black Caribbean population. It provides the frequency, types and correlates of everyday discrimination reported by black Caribbeans in the United States. Understanding the frequency and types of discrimination is important because of the documented negative impacts of everyday discrimination on physical and mental health.

AIM: Using a nationally representative sample of African American men, this study investigated the associations between lifetime history of incarceration, discrimination, and mental health (e.g. depressive symptoms and psychological distress). We hypothesized that discrimination would fully mediate the association between incarceration history and mental health outcomes among African American men. METHODS: Using a cross-sectional design, our analysis included 1,271 African American men who participated in the National Survey of American Life (NSAL), 2001–2003. Incarceration history was the main independent variable. Depressive symptoms and psychological distress were the dependent variables. Everyday discrimination was the mediator. Age, education, and income were covariates. Structural equation models (SEM) were used for data analysis. RESULTS: Among African American men, incarceration history was positively associated with perceived discrimination, depressive symptoms, and psychological distress. Everyday discrimination fully mediated the associations between incarceration history and both depressive symptoms and psychological distress. CONCLUSION: Discrimination may play an important role in the mental health problems of African American men with a history of incarceration. These findings have public policy implications as well as clinical implications for mental health promotion of African American men. Policies that reduce preventable incarceration or at least reduce subsequent discrimination for those who have been incarcerated may enhance mental health of previously incarcerated African American men.

This study compares the provision and receipt of kin support for Jamaican immigrants in the US and Jamaican nationals residing in Jamaica. Two datasets are utilized for the study. US data is from the National Survey of American Life (NSAL) which contains the first national probability sample of Caribbean immigrants in the USA. Data for Jamaican nationals comes from the Family Connections across Generations and Nations, a dataset associated with the NSAL. Findings indicate that both Jamaican immigrants and Jamaican nationals provide and receive substantial support from family members. Age and parental and marital status impact the amount of support given and received. In particular, there is a significant interaction between parental status, age, and receiving support that is consistent for both Jamaican immigrants in the US and Jamaican nationals. Findings are discussed in relation to previous research in this field.

Psychiatric disorders impose significant personal, social, and financial costs for individuals, families, and the nation. Despite a large amount of research and several journals focused on psychiatric conditions, there is a paucity of research on psychiatric disorders among Black Americans (i.e., African Americans and Black Caribbeans), particularly older Black Americans. The present literature review examines research on psychiatric disorders among older Black Americans and provides a broad overview of research findings that are based on nationally representative studies. Collectively, this research finds: (1) older African Americans have lower rates of psychiatric disorders than younger African Americans; (2) family support is not protective of psychiatric disorders, whereas negative interaction with family members is a risk factor; (3) everyday discrimination is a risk factor for psychiatric disorders; (4) both older African Americans and African American across the adult age range have lower prevalence rates of psychiatric disorders than non-Latino whites; (5) Black Caribbean men have particularly high rates of depression, posttraumatic stress disorder, and suicide attempts; and (6) a significant proportion of African American older adults with mental health disorders do not receive professional help. This literature review also discusses the “Race Paradox” in mental health, the Environmental Affordances Model, and the importance of investigating ethnicity differences among Black Americans. Future research directions address issues that are directly relevant to the Black American population and include the following: (1) understanding the impact of mass incarceration on the psychiatric disorders of prisoners’ family members, (2) assessing the impact of immigration from African countries for ethnic diversity within the Black American population, (3) examining the impact of racial identity and racial socialization as potential protective factors for psychiatric morbidities, and (4) assessing racial diversity in life-course events and their impact on mental health.

The present study examined the impact of criminal justice contact on experiences of everyday discrimination among a national sample of African American men. African American men have a high likelihood of being the targets of major discrimination as well as experiencing disproportionate contact with the criminal justice system. Few studies, however, examine everyday discrimination (e.g., commonplace social encounters of unfair treatment) among this group. Using data from the National Survey of American Life, we provide a descriptive assessment of different types of everyday discrimination among African American men. Specifically, we examined differences in everyday discrimination among men who have never been arrested, those who have been arrested but not incarcerated, and men who have a previous history of criminal justice intervention categorized by type of incarceration experienced (i.e., reform school, detention, jail, or prison). Study findings indicated overall high levels of reported everyday discrimination, with increased likelihood and a greater number of experiences associated with more serious forms of criminal justice contact. However, in many instances, there were no or few differences in reported everyday discrimination for African American men with and without criminal justice contact, indicating comparable levels of exposure to experiences with unfair treatment.

African American and Black Caribbean relations dominate research on interactions across black ethnic divides. Using National Survey of American Life data, we explore a different aspect of black interethnic attitudes: how close these groups feel toward Africans. African Americans and Black Caribbeans were largely similar in their feelings of closeness to Africans. For Black Caribbeans, younger and male respondents, those reporting higher levels of financial strain, living in the northeast and persons who immigrated to the United States at least 11 years ago, report feeling especially close to Africans. Being male was the only significant correlate among African Americans. The findings are discussed in relation to how race, ethnicity and national origin shape personal identities within the U.S. and their significance for intergroup perceptions. These broader issues warrant further consideration in light of assertions that race as a defining feature of American life and intergroup relations is obsolete.

Despite their low social standing, there remains a paucity of research on psychological distress among African Americans. We use data from the 2001–2003 National Survey of American Life to explore a wide array of social and economic predictors of psychological distress among African American adults aged 18 years and older, including previous incarceration, history of welfare receipt, and having a family member who is either currently incarcerated or homeless. Younger age, lower income, lower educational attainment, and lower self-rated health and childhood health are associated with higher levels of psychological distress among African Americans. We also find a strong association between higher levels of material hardship, previous incarceration history, and the presence of a family member who is either incarcerated or homeless and higher levels of psychological distress. The findings highlight the importance of considering unique types of social disadvantage experienced by African Americans living in a highly stratified society.

Past research has identified a link between discrimination and health outcomes among people of color. Perceptions of the cause of discrimination (racial vs. other) seem to be important for mental health; however, this relationship has not been fully examined for physical health. Using data from the National Survey of American Life, we find that, among African Americans, racial discrimination and overall discrimination regardless of attribution are associated with negative health outcomes while non-racial discrimination is not. The results suggest that racial discrimination has a unique adverse effect on physical health for African Americans that practitioners need to better understand.

Introduction. This study examined the association between self-rated physical and oral health, cigarette smoking, and history of criminal justice contact (i.e., never arrested; arrested, but never incarcerated; or incarcerated in reform school, detention, jail, or prison) among African American men and women. Methods. We conducted descriptive statistical, linear regression, and multinomial regression analyses of the African American subsample (n = 3,570) from the National Survey of American Life (2001–2003). Results. Overall, African American women reported lower arrest rates and histories of incarceration than African American men. Additionally, we found that criminal justice contact was associated with lower self-rated physical health and oral health and higher levels of smoking for both men and women. African American women who had been arrested and detained in facilities other than jail had more chronic health problems than their male counterparts. Furthermore, having been arrested or spent time in a reform school, detention center, jail, or prison significantly increased the odds of African American men being a current smoker. Lastly, among African American women, those who had any level of criminal justice contact were likely to be current smokers and former smokers compared to those without a history of criminal justice contact. Conclusion. Addressing the health of African Americans with criminal justice contact is a critical step in reducing health disparities and improving the overall health and well-being of African American men and women. Furthermore, attention to differences by gender and specific types of criminal justice contact are important for a more precise understanding of these relationships.

This essay is an overview of the author’s experiences in developing and teaching a course on religion, spirituality (R/S) and health in the Department of Health Behavior and Health Education (HBHE) in the University of Michigan, School of Public Health. The first section describes her professional background in relation to this content area, including a discussion of her research on R/S, as well as her personal experiences with diverse forms of religion and spirituality. This is followed by a description of the development of content for the course, perspectives presented and content boundaries, learning goals and student competencies, and how these elements were aligned with course assignments. The next section reflects on classroom climate, establishing multicultural ground rules, and student reception and experiences with course material and assignments. Finally, the essay ends with comments on student reception and experiences and the author’s reflections on areas for revision and improvement in delivering a course on religion, spirituality and health to MPH level students.

This study examined symptoms of obsessive-compulsive disorder (OCD) in a nationally representative sample of African American adults (n = 3,570) and correlations between OCD symptom dimensions and experiences of discrimination. Two categories of discrimination were examined, everyday racial discrimination and everyday nonracial discrimination (e.g., because of gender, age, and weight), to determine if racial discrimination had a unique impact on OCD symptoms. Results indicated that everyday racial discrimination was related to both categories of obsessions and all 4 categories of compulsions. Everyday nonracial discrimination, however, was not related to any of the categories of obsessions or compulsions. This indicates that racial discrimination is uniquely related to obsessions and compulsions for African Americans. The implications of these findings are discussed. (PsycINFO Database Record

An emerging body of research notes the importance of church-based social support networks in the daily lives of Americans. However, few studies examine church-based support, and especially among ethnic subgroups within the U.S. Black population, such as Caribbean Blacks. This study uses data from the National Survey of American Life (NSAL) to examine demographic and religious participation (e.g., attendance, interaction) correlates of church-based social support (e.g., receipt of emotional support, receipt of general support, provision of support to others, and negative interaction) among Caribbean Blacks residing in the U.S. Multiple regression analyses indicated that religious participation was associated with all four dependent variables. Church attendance was positively associated with receiving emotional support, general social support, and providing support to others, but was not associated with negative interaction. Frequency of interaction with fellow congregants was positively associated with receiving emotional support, receiving general support, providing support to others and negative interaction. Demographic findings indicated that women provided more support to church members and experienced more negative interactions with members than did men. Education was positively associated with frequency of support; household income was negatively associated with receiving emotional support and providing social support to others. Findings are discussed in relation to the role of church-based support networks in the lives of Caribbean Black immigrants and communities.

African American and Black Caribbean relations are described as strained. Standard portrayals of Black Caribbeans as a “model minority” that has effectively assimilated into the American landscape often make explicit their distinctiveness from and enmity toward African Americans. Analysis using National Survey of American Life data ( N = 6,082), exploring the nature and correlates of intergroup perceptions, reveals that both groups characterize their mutual relationships as being close. Gender and region of residence influence African American feelings of closeness toward Black Caribbeans, while for Black Caribbeans, perceived discrimination was significantly associated with feelings of closeness to African Americans. Black Caribbean immigrants from Spanish-speaking countries and Haiti felt closer to African Americans than did Jamaicans. In addition, foreign-born Black Caribbeans (first generation) felt closer to Black people from the Caribbean than second-generation Black Caribbeans. These and other findings are discussed in relation to research on intergroup closeness among African Americans and Black Caribbeans.

This study examined differences in kin and nonkin networks among African Americans, Caribbean Blacks (Black Caribbeans), and non-Hispanic Whites. Data are taken from the National Survey of American Life, a nationally representative study of African Americans, Black Caribbeans, and non-Hispanic Whites. Selected measures of informal support from family, friendship, fictive kin, and congregation/church networks were utilized. African Americans were more involved in congregation networks, whereas non-Hispanic Whites were more involved in friendship networks. African Americans were more likely to give support to extended family members and to have daily interaction with family members. African Americans and Black Caribbeans had larger fictive kin networks than non-Hispanic Whites, but non-Hispanic Whites with fictive kin received support from them more frequently than African Americans and Black Caribbeans. The discussion notes the importance of examining kin and nonkin networks, as well as investigating ethnic differences within the Black American population.

This article investigates the extended family social support networks of Caribbean Black adults (Afro-Caribbeans). Although there are several ethnographic accounts of familial ties and support exchanges among Black Caribbean immigrants, only a handful of studies use quantitative data. This article uses data from the National Survey of American Life, which contains the first national probability sample of Caribbean Blacks in the United States. Age, gender, income, material hardship, and immigration status were all associated with at least one of the four indicators of family support networks. Subjective family closeness and frequency of family contact were significantly associated with both giving and receiving informal support. A significant age and parental status interaction for receiving support indicated that older adults without children received assistance from their extended families less frequently than older adults with children. Overall, study findings affirm the importance of extended family networks for Caribbean Black adults.

This study examined reciprocal support networks involving extended family, friends and church members among African Americans. Our analysis examined specific patterns of reciprocal support (i.e., received only, gave only, both gave and received, neither gave or received), as well as network characteristics (i.e., contact and subjective closeness) as correlates of reciprocal support. The analysis is based on the African American sub-sample of the National Survey of American Life (NSAL). Overall, our findings indicate that African Americans are very involved in reciprocal support networks with their extended family, friends and church members. Respondents were most extensively involved in reciprocal supports with extended family members, followed closely by friends and church networks. Network characteristics (i.e., contact and subjective closeness) were significantly and consistently associated with involvement with reciprocal support exchanges for all three networks. These and other findings are discussed in detail. This study complements previous work on the complementary roles of family, friend and congregational support networks, as well as studies of racial differences in informal support networks.

This study examined the relationship between informal social support from extended family and friends and suicidality among African Americans. Logistic regression analysis was based on a nationally representative sample of African Americans from the National Survey of American Life (N = 3263). Subjective closeness and frequency of contact with extended family and friends and negative family interaction were examined in relation to lifetime suicide ideation and attempts. Subjective closeness to family and frequency of contact with friends were negatively associated with suicide ideation and attempts. Subjective closeness to friends and negative family interaction were positively associated with suicide ideation and attempts. Significant interactions between social support and negative interaction showed that social support buffers against the harmful effects of negative interaction on suicidality. Findings are discussed in relation to the functions of positive and negative social ties in suicidality.

This study examines the impact of informal social support from family and friends on the well-being of older African Americans. Analyses are based on a nationally representative sample of older African Americans from the National Survey of American Life (n = 837). Three measures of well-being are examined: life satisfaction, happiness and self-esteem. The social support variables include frequency of contact with family and friends, subjective closeness with family and friends, and negative interactions with family. Results indicate that family contact is positively correlated with life satisfaction. Subjective closeness with family is associated with life satisfaction and happiness and both subjective closeness with friends and negative interaction with family are associated with happiness and self-esteem. There are also significant interactions between family closeness and family contact for life satisfaction, as well as friendship closeness and negative interaction with family for happiness. Overall, our study finds that family and friend relationships make unique contributions to the well-being of older African Americans. Qualitative aspects of family and friend support networks (i.e., subjective closeness, negative interactions) are more important than are structural aspects (i.e., frequency of contact). Our analysis verify that relationships with family members can both enhance and be detrimental to well-being. The findings are discussed in relation to prior research on social support and negative interaction and their unique associations with well-being among older African Americans.

Background This brief report examines the association between marital and relationship status and 12-month and lifetime prevalence of major depressive disorder (MDD) among African Americans. Previous work has found that adults with major depressive disorder are less likely to be married or in a cohabiting relationship. This report extends previous research by investigating whether unmarried, non-cohabiting African Americans with depression are also less likely to be involved in a romantic relationship. Methods Data are from the African American sub-sample ( n =3570) of the National Survey of American Life (NSAL; 2001–2003). The DSM-IV World Mental Health Composite International Diagnostic Interview was used to assess 12-month and lifetime MDD. Weighted logistic regression was used. Results The findings indicate that for both 12-month and lifetime major depressive disorder, African Americans who are depressed are not only less likely to be married; they are also significantly less likely to be involved in a romantic relationship. This is particularly the case for 12-month depression. Limitations Due to limitations in the number of cohabiting respondents, currently married and cohabiting respondents were combined into a single category. Conclusion The findings of this brief report highlight the importance of changes in marital and relationship circumstances of the U.S. population for research and practice on depression and other psychiatric disorders. Our study provides evidence for a more nuanced approach in which examining marital and romantic relationship status together promotes a better understanding of the impact of major depression on romantic unions.

This study examines African Americans’, Black Caribbeans’, and non-Hispanic Whites’ perceptions of closeness to other racial and ethnic groups. The study uses data from a national probability sample, the National Survey of American Life ( N = 6,082), and provides the first investigation of this topic among Black Caribbeans. Study findings reveal both similarities and significant differences between African Americans and Black Caribbeans in their levels of closeness to other groups. African Americans and Black Caribbeans were similar in their levels of closeness to Whites, American Indians, and Asian Americans. African Americans felt significantly closer to Black people in the United States than did Black Caribbeans. Conversely, Black Caribbeans felt significantly closer than African Americans to Black people from the Caribbean, Spanish-speaking people, and Black people in Africa. Non-Hispanic Whites felt significantly closer to Asian Americans than did either African Americans or Black Caribbeans. These and other findings are discussed in detail and reaffirm the continued importance of race in American life and intergroup relations.

This paper explores the relationship between religion and obsessive– compulsive disorder (OCD), with particular interest in religion’s possible influence in the development of OCD and its impact on treatment outcome. The paper begins with a review of theoretical and research literatures concerning religious involvement, research evidence linking religious involvement and physical and mental health, and theoretical linkages supporting both positive and negative religious effects on health. Following this, we provide a general overview and description of OCD and information concerning the prevalence and incidence of religiously based OCD. Next, extant research linking religion and OCD is presented. Information relevant to the clinical treatment of OCD with religious content is discussed. Finally, practice implications for clinicians and clergy are provided.

The purpose of this study was to examine the correlates of watching religious television programs and listening to religious radio programs. Data are taken from the National Survey of American Life, a nationally representative study of African Americans, Black Caribbeans, and non-Hispanic Whites. Several significant findings were noted. Both African Americans and Black Caribbeans watched religious television programs and listened to religious radio programs significantly more frequently than non-Hispanic whites. These differences in electronic religious media consumption were particularly large, especially listening to religious radio programming. Among African Americans and Black Caribbeans, several significant demographic differences in frequency of consuming religious programming (e.g., age, gender, region, marital status, immigration status) emerged. Lastly, our analysis found that consuming electronic religious programming did not substitute for attending church service but, instead, complemented weekly service attendance.

The authors used data from the older African American subsample of the National Survey of American Life ( n = 837) to examine the sociodemographic and denominational correlates of organizational religious involvement among older African Americans. Six measures of organizational religious participation were used, including two measures of time allocation for organized religious pursuits. Significant gender, regional, marital status, and denominational differences in organizational religiosity were found. Of particular note, although older Black women generally displayed higher levels of religious participation, older Black men spent more hours per week in other activities at their places of worship. The findings are discussed in relation to prior work in the area of religious involvement among older adults. New directions for research on religious time allocation are outlined.

This study proposed and tested a model of informal church support networks among African Americans. Consistent with research in family relations, age and gender were significantly associated with the frequency of interaction with church members. In addition, the degree of subjective closeness and the frequency of interaction were both significantly associated with the frequency of receiving support from church members, suggesting that conceptualizations of family solidarity may extend to church networks. Practice implications emphasize the importance of recognizing church members as integral members of the informal networks of African Americans. Key Words: African Americans, extended family, family solidarity, nonkin network, religion, social support. Extended family relationships and religion are important aspects of the daily lives of African Americans. Hill's classic monograph (1972) notes that ties with religious and extended kin networks are two major strengths of Black families. In the ensuing 30 years since the publication of Hill's monograph, there has been a tremendous growth in research on extended family relationships, coupled with more limited research on religious participation among Black Americans (Taylor, Chatters, & Levin, 2004). The two bodies of work have intersected in important ways to produce new lines of research investigating the role of church members in informal social support networks (Krause, 2002; Krause, Ellison, & Wulff, 1998; Taylor & Chatters, 1986, 1988). Given the relatively high levels of church attendance among African Americans (Taylor et al.), church networks and their constituent members are likely an important source of informal support on par with family and friendship relationships. Church networks are certainly deserving of serious inquiry, particularly among population groups such as African Americans that evidence high levels of religious involvement. The purpose of this paper was to investigate a model of the receipt of informal support from church members among African Americans. Informed by the research of Bengtson and colleagues (Bengtson, Olander, & Haddad, 1976; Bengtson & Schraeder, 1982; Silverstein & Bengtson, 1997) on family support networks, the present study proposed and tested a model of church member-based informal social support networks using structural equation modeling techniques and data from a national probability sample of Black Americans. Literature Review The role of church members in the informal social support networks of Black Americans is important for several principal reasons. First, churches and religious participation have played a particularly important role in addressing various supportive needs in African American communities through their involvement in health and social welfare initiatives, community organizing, educational development, and civic endeavors (Billingsley, 1999; Lincoln & Mamiya, 1990; Taylor et al., 2004). Ethnographic and historical research indicates that because of the exclusion and disenfranchisement of African Americans from mainstream societal establishments, religious institutions play a pivotal supportive role in Black communities and are responsive to the support needs of individuals and families (Billingsley; Lincoln & Mamiya). These supportive functions are particularly important given persistent low levels of education and income, relatively high rates of poverty, and access barriers to formally organized services (e.g., health) that characterize segments of the African American population. Research among older Blacks (Taylor & Chatters, 1986) and adult Blacks overall (Taylor & Chatters, 1988) indicate that two-thirds of respondents receive some level of assistance from their church members. Church-based support networks provide a variety of types of assistance, and although the majority of respondents report receiving socioemotional support (e. …

This study explores relationships between Social Anxiety Disorder (SAD) and quality and frequency of involvement with family and friends. Data are from a nationally representative sample of African American and Black Caribbean adults (n = 5191), the National Survey of American Life. SAD was assessed using the DSM-IV World Mental Health Composite International Diagnostic Interview. Findings indicated that among both populations, close supportive ties with family members and friends are protective against meeting criteria for SAD. Negative interactions with family (e.g., conflicts), however, are a risk factor for SAD among both African Americans and Black Caribbeans. For African Americans, an interaction indicates that the relationship between negative interaction and social anxiety is much stronger among African Americans who are not emotionally close to their families. For Caribbean Blacks, an interaction suggests that the odds of meeting criteria for SAD were higher among Black Caribbeans who had high negative interaction with family as well as low levels of friendship closeness. The cross-sectional nature of the study does not allow for causal attributions for findings. This study demonstrates that SAD may impact black ethnic subgroups differently, which has important implications for understanding the nature, etiology, and treatment of this disorder.

This study examines the socio-demographic correlates of religious participation using data from the African American sub-sample of the National Survey of American Life (NSAL, 2001–2003). Twelve indicators of organizational religiosity, non-organizational religiosity, subjective religiosity, religious non-involvement and religious identity are examined. Both standard (e.g., age, gender) and novel (e.g., incarceration history, military service, welfare history, co-habitation, remarriage) demographic variables are utilized. Female gender, older age, being in a first marriage and Southern residency are consistently associated with higher religious involvement. Three significant differences between urban Southerners and rural Southerners indicate that rural Southerners were more likely to be official members of their church, read religious materials more frequently, and felt that religion was more important in their home during childhood than their urban Southern counterparts. Persons in cohabiting relationships and those who have been incarcerated report lower levels of organizational religious participation and feel less close to religious people (but are similar to their counterparts for non-organizational and subjective religiosity). Persons with previous military service read religious materials, pray, and request prayer from others less frequently (but are similar to their counterparts for organizational and subjective religiosity). Findings suggest that for stigmatized life circumstances (incarceration and cohabitation), social processes within religious institutions may inhibit organizational religious participation. This study contributes to the broader literature by focusing on subgroup differences in diverse forms of religious involvement within a large and nationally representative sample of African Americans and provides a more nuanced portrait of African American religious participation.

This study examined demographic and mental health correlates of subjective well-being (i.e., life satisfaction, happiness) using a national sample of older African Americans with psychiatric disorders. We used a subsample of 185 African Americans, 55 and older with at least one of thirteen lifetime psychiatric disorders from The National Survey of American Life: Coping with Stress in the 21st Century (NSAL). The findings indicated that among this population of older adults who had a lifetime psychiatric disorder, having a lifetime suicidal ideation was associated with life satisfaction but not happiness. Further, having a 12-month anxiety disorder or a lifetime suicidal ideation was not associated with happiness. Having a 12-month mood disorder, however, was negatively associated with an individual's level of happiness, as well as their life satisfaction. Additionally, there were two significant interactions. Among men, employment was positively associated with life satisfaction, and marriage was associated with higher levels of happiness among men but not women. The overall pattern of findings reflects both similarities and departures from prior research confirming that well-being evaluations are associated with multiple factors.

This article examines the influence of sociodemographic and family, friendship, fictive kin, church, and neighbor network variables on two measures of subjective well-being (i.e., life satisfaction and happiness) among a national sample of African Americans. The analyses were conducted on the National Survey of Black Americans, a national cross-section study of the adult (age 18 and older) Black population (N = 2,107). Multivariate analyses revealed that sociodemographic (i.e., age, income, region, health, marital status, urbanicity) and social relations and network factors (i.e., subjective family closeness, support from family, number of friends, presence of fictive kin, church attendance, and frequency of contact with neighbors) were significantly associated with subjective well-being. The findings are discussed in relation to previous work on the sociodemographic, health, and social network correlates of subjective well-being.

The purpose of this article is to present results from a series of focus groups that were designed to explore the nature and personal meaning of prayer in late life. Eight focus groups were conducted consisting of 63 adults age 65 and older. Three major themes associated with prayer emerged from the group discussions. First, study participants identified a number of beliefs about how prayer operates, including beliefs about the timing and nature of answers to prayers. Second, some participants felt it was important to distinguish between group and individual prayers. In the process, they discussed several ways in which the nature and impact of group and individual prayers may differ. Third, participants in our focus groups helped clarify what initially appeared to be a rather passive approach to the use of prayer during difficult times.

Although recent research on African American families has focused on the roles of extended family members and fictive kin (i.e., non-biological members), the participation of openly gay-identified men and women within African American family systems has received little attention. The study examines gay men’s and lesbians’ disclosure of sexual orientation to immediate and distant kin. Questionnaires assessing disclosure and demographic backgrounds were completed by African American lesbians (n=506) and gay men (n=673), recruited nationally. Results indicate that most had disclosed their sexual orientation to immediate family (i.e., mothers, fathers and siblings) but fewer to other relatives. There was a clear preference for disclosure to females in the immediate family. Significant positive predictors of disclosure for both immediate and more distant family members were being older and reporting initiating homosexual sexual activity at a younger age. Self-reported HIV infection among men predicted immediate family awareness of the individual’s homosexuality, but not awareness by the extended family. Apparently over time, individuals disclose homosexuality to those within the close family network. Results are discussed within the context of African American family networks.

Prior research is equivocal concerning the relationships between religious involvement and obsessive-compulsive disorder (OCD). The literature indicates limited evidence of denomination differences in prevalence of OCD whereas findings regarding OCD and degree of religiosity are equivocal. This study builds on prior research by examining OCD in relation to diverse measures of religious involvement within the National Survey of American Life, a nationally representative sample of African American and Black Caribbean adults. Bivariate and multivariate analyses (logistic regression) examine the relationship between lifetime prevalence of OCD and religious denomination, service attendance, non-organizational religiosity (e.g., prayer, religious media) subjective religiosity, and religious coping. Frequent religious service attendance was negatively associated with OCD, whereas Catholic affiliation (as compared to Baptist) and religious coping (prayer when dealing with stressful situations) were both positively associated with OCD. With regard to demographic factors, persons of older age and higher education levels were significantly less likely to have OCD.

This study uses a national probability sample of older adults to examine racial and ethnic differences in the use of professional services and informal support for a stressful personal problem. Using data from the National Survey of American Life, this study focuses on African Americans, Black Caribbean immigrants, and Whites aged 55 years and older who experienced a personal problem that caused them significant distress (n=862). Multinomial logistic regression is used to estimate the association of race with the use of professional services only, informal support only, both professional services and informal support, or no help at all, while controlling for demographic and socioeconomic variables, characteristics of the informal support network, the type of problem experienced, and experiences of racial discrimination. Examining the use of professional services and informal support provides a more complete picture of racial and ethnic differences of help-seeking behaviors among older adults, and the factors associated with the sources from which these adults request help. Most respondents use informal support alone or in combination with professional services. Black Caribbeans are more likely than African Americans to rely on informal support only, whereas African Americans are more likely than Whites to not receive help. However, these findings are accounted for by differences in social support and experiences of discrimination.

This study examined the prevalence and characteristics of adults with an alcohol use-related problem who receive clergy services. Data come from the National Epidemiologic Sur­ vey on Alcohol and Related Conditions. Among persons who sought any servicesfor alcohol-related problems (n = 1,910), 14.7% reported using clergy services. In a multivariable logis­ tic regression model, factors associated with increased likeli­ hood of service use included being Black, aged 35-54 years, a lifetime history of alcohol dependence. major depressive disorder, and personality disorder. Clergy may benefit from training to identify alcohol use problems and serve an im­ portant role in making treatment referrals. (Am J Addict 2010; 19:345-351)

This study utilizes data from the National Survey of American Life to examine the sociodemographic and denominational correlates of religious involvement and spirituality among older African Americans and Black Caribbeans. Eleven measures of non-organizational religious participation, subjective religiosity, and spirituality are utilized. The findings indicate significant gender, income, region, marital status, denominational, and immigration status differences in religiosity and spirituality. Among older Black Caribbeans, income was a consistent correlate of religious participation and spirituality. The findings are discussed in relation to prior work in the area of religious involvement among older adults.

This study examined differences in religious participation and spirituality among African Americans, Caribbean Blacks (Black Caribbeans) and non-Hispanic Whites. Data are taken from the National Survey of American Life, a nationally representative study of African Americans, Black Caribbeans and non-Hispanic Whites. Selected measures of organizational, nonorganizational and subjective religious participation were examined. African American and Caribbean Blacks were largely similar in their reports of religious involvement; both groups generally indicated higher levels of religious participation than non-Hispanic Whites. African Americans were more likely than Black Caribbeans to be official members of their places of worship, engage in activities (choirs, church clubs) at their place of worship and request prayer from others. Black Caribbeans reported reading religious materials more frequently than African Americans. The discussion notes the importance of examining ethnic differences within the black American population of the United States.

The correlates of three characteristics of familial networks (i.e., residential proximity, family affection, and family contact) were examined among a national sample of older Black Americans. Overall, the findings indicated high levels of interaction and strong emotional bonds between older Black adults and their extended families. While the oldest respondents were less likely to reside near immediate family and other relatives, there were no age differences in levels of contact and emotional closeness. Having an adult child and proximity of relatives facilitated the emotional and social integration of older Black adults in family networks.

This study investigated rates of participation in nonorganizational religious activities of elderly Black adults. Four indicators of participation were examined: reading religious materials, watching or listening to religious programs, prayer, and requests for prayer. Demographic, religious denomination, and health disability factors influenced participation in these behaviors. The findings were discussed for their implications for the development of a multidimensional conceptualization of religiosity.

This study examined demographic predictors of attitudes regarding religious coping (i.e., prayer during stressful times and look to God for support, strength and guidance) within a national sample of African American, Caribbean Blacks and non-Hispanic Whites (National Survey of American Life). The findings demonstrate significant Black-White differences in attitudes regarding religious coping with higher endorsements of religious coping among African Americans and Black Caribbeans (Caribbean Blacks). Comparisons of African Americans and Black Caribbeans revealed both similar and divergent patterns of demographic effects. For both African Americans and Black Caribbeans, women were more likely to utilize religious coping than men and married respondents were more likely than never married respondents to report utilizing prayer when dealing with a stressful situation. Further, for both groups, higher levels of education were associated with lower endorsements of the importance of prayer in dealing with stressful situations. Among African Americans only, Southerners were more likely than respondents who resided in other regions to endorse religious coping. Among Black Caribbeans, those who emigrated from Haiti were more likely than Jamaicans to utilize religious coping when dealing with a stressful episode.

This focus group study examines the use of ministerial support among African American adults with regard to (1) the issues taken to ministers by church members, (2) the issues not taken to ministers by church members, and (3) the factors that inform people's decisions about whether or not to seek ministerial support. Content analysis of narratives from 13 focus groups revealed significant overlap in the range of concerns for which people seek support and those issues for which they will not seek ministerial help. The factors that influence peoples' decisions included shame as well as evaluations of minister character, sincerity, and skill set. Narrative examples are used to elucidate each theme, and the implications of the findings for theory, research, and practice are discussed.

The purpose of this study is to estimate the relationship between receiving emotional support from parents early in life and an individual’s health in adulthood. Analysis of data from a nationally representative sample of adults ages 25–74 years suggests that a lack of parental support during childhood is associated with increased levels of depressive symptoms and chronic conditions in adulthood. These associations between early parental support and adult health persist with increasing age throughout adulthood. Personal control, self-esteem, and social relationships during adulthood account for a large portion of these long-term associations. These findings underscore the importance of adopting a life course perspective in studying the social determinants of health among adults. An abundance of research evidence suggests that access to social support is critical for the maintenance of health and wellbeing (Berkman, Vaccarino, & Seeman, 1993). Indeed, the relationship between social support and health is evident throughout the life course. Children whose parents provide ample support report fewer psychological and physical symptoms during their childhood than do children who receive less parental support (Wickrama, Lorenz, & Conger, 1997). Similarly, the health of adults and older adults is predicted by contemporaneous levels of social support (House, Landis, & Umberson, 1988). It is currently unclear, however, whether individuals who receive a lack of support early in life remain at an increased risk for experiencing poor health later in life. The concept of the life course trajectory (Elder, George, & Shanahan, 1996) suggests that different points of an individual’s life course are intimately connected with one another. Significant events and conditions at one point in the life course may play a role in shaping the course of events and conditions experienced in subsequent years. Therefore, the seemingly parallel but independent findings involving the health effects of social support at various points in the life course of an individual may actually be closely linked. If this is the case, it will then be necessary to ascertain the mechanisms that work to direct those with poor support early in life on a trajectory leading to poor health later in life. The theoretical framework linking early parental support with later life health encompasses three related themes. First, we discuss the particular importance of social support received from one’s parents early in life. Next, we examine the possibility that the health impact of early parental support persists in later life. Finally, we explore the extent to which the health effects of early parental support are explained by psychosocial processes.

A small but growing literature recognizes the varied roles that clergy play in identifying and addressing mental health needs in their congregations. Although the role of the clergy in mental health services delivery has not been studied extensively, a few investigations have attempted a systematic examination of this area. This article examines the research, highlighting available information with regard to the process by which mental health needs are identified and addressed by faith communities. Areas and issues where additional information is needed also are discussed. Other topics addressed include client characteristics and factors associated with the use of ministers for personal problems, the role of ministers in mental health services delivery, factors related to the development of church-based programs and service delivery systems, and models that link churches and formal services agencies. A concluding section describes barriers to and constraints against effective partnerships between churches, formal services agencies, and the broader practice of social work.