Adult Religious Education as Transformative Learning: The Use of Religious Coping Strategies as a Response to Stress
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The purpose of this study was to explore the relationship between participation in adult religious education and coping resources used by African-American women and to determine if there was a relationship between stressful life events, certain demographic variables, and the use of coping resources. A total of 126 women from Protestant churches in southeast Mississippi were surveyed using the Religious Participation Assessment (RPA), the Social Readjustment Rating Scale (SRRS), the Coping Resources Inventory (CRI), and the Ways of Religious Coping Scale (WORCS). Five women participated in a follow-up interview. Pearson correlation analyses indicated positive linear relationships between RPA and CRI and RPA and WORCS; coping scores increased in proportion to level of participation in religious activities. Multiple regression analyses exploring the relationship between the experience of stressful life events, the use of coping resources, and demographic variables revealed only one statistically significant finding: stressful events decreased as age increased. Results from qualitative data collected from interviews revealed that church involvement, reading the Bible, and prayer all played a major role in transforming and sustaining these women’s lives following a disorienting dilemma. In conclusion, the results from this study suggest that participation in adult religious education is a significant coping strategy for African-American women.
Dr. Detra Bishop
Detra is a veteran of the United States Army as well as a retired pastor and educator. She has committed over 40 years to Christian ministry and public service in various capacities such as pastoring, teaching, wellness, and healthcare justice. Detra enjoys cooking, walking, and photography.
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Adult Religious Education as Transformative Learning - Dr. Detra Bishop
Copyright © 2019 Dr. Detra Bishop.
All rights reserved. No part of this book may be used or reproduced by any means, graphic, electronic, or mechanical, including photocopying, recording, taping or by any information storage retrieval system without the written permission of the author except in the case of brief quotations embodied in critical articles and reviews.
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ISBN: 978-1-9736-7120-6 (sc)
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WestBow Press rev. date: 8/19/2019
ABSTRACT
ADULT RELIGIOUS EDUCATION AS TRANSFORMATIVE LEARNING:
THE USE OF RELIGIOUS COPING STRATEGIES AS A RESPONSE TO ST
RESS
by Detra Bishop
Dissertation, December 2006
The purpose of this study was to explore the relationship between participation in adult religious education and coping resources used by African-American women and to determine if there was a relationship between stressful life events, certain demographic variables, and the use of coping resources. A total of 126 women from Protestant churches in southeast Mississippi were surveyed using the Religious Participation Assessment (RPA), the Social Readjustment Rating Scale (SRRS), the Coping Resources Inventory (CRI), and the Ways of Religious Coping Scale (WORCS). Five women participated in a follow-up interview.
Pearson correlation analyses indicated positive linear relationships between RPA and CRI and RPA and WORCS; coping scores increased in proportion to level of participation in religious activities. Multiple regression analyses exploring the relationship between the experience of stressful life events, the use of coping resources, and demographic variables revealed only one statistically significant finding: stressful events decreased as age increased. Results from qualitative data collected from interviews revealed that church involvement, reading the Bible, and prayer all played a major role in transforming and sustaining these women’s lives following a disorienting dilemma. In conclusion, the results from this study suggest that participation in adult religious education is a significant coping strategy for African-American women.
DEDICA
TION
Bless the LORD, O my soul:
and all that is within me,
bless his holy name.
Bless the LORD, O my soul,
and forget not all his benefits:
Who forgiveth all thine iniquities;
who healeth all thy diseases;
Who redeemeth thy life from destruction;
who crowneth thee with lovingkindness
and tender mercies;
Who satisfieth thy mouth with good things;
so that thy youth is renewed like the eagle’s. (Psalm 103:1-5)
I dedicate this published work to my mother (the late Annie Laura), my daughter (Rasheeda), and all other family members who supported me in aspiration to become an author. And God knows I would have been lost without the support of my close friends, prayer partners, and church families, and my beloved mentor (the late Reverend Dr. Ralph Woullard, Jr.). Last, but definitely not least, I acknowledge the prophetic push of my late Uncle George Bishop. Uncle George always called me the philosopher.
Thank you, Uncle George. We made it. God bless you all!
ACKNOWLEDGEMENTS
I offer my deepest gratitude to the members of my committee for their patience and support throughout the dissertation process. Also, I am most honored to have had Dr. Paulette Isaac-Savage as my mentor, who lovingly critiqued and encouraged me all the way. My sincere appreciation is extended to Dr. Lin Harper, my confidant and longtime friend, for pushing me to get focused and stay focused. I am especially grateful to those copyright holders who allowed me to adapt and reprint their survey instruments that were used in the original research: (1) SRRS, Rich Scott and Elsevier, Inc., (2) CRI, M. Susan Marting and Allen Hammer, and (3) WORCS, Dr. Edwin Boudreaux.
CONTENTS
Acknowledgements
CHAPTER I INTRODUCTION
Background
The Research Problem
Purpose of the Study and Research Questions
Definitions
Limitations
Justification
CHAPTER II LITERATURE REVIEW
Introduction
Transformation Theory
Stress and Coping
Religion, Spirituality, and Health
Summary
CHAPTER III METHODOLOGY
Sampling
Procedures and Research Design
Instruments
Pilot Study Results
Data Collection
Data Analysis
CHAPTER IV DATA ANALYSIS
Introduction
Descriptive Analysis of Data
Correlations for Religious Participation and Coping
Correlations Between Stressful Events and Demographics
Qualitative Analysis of Data
Results of Data Analysis
CHAPTER V DISCUSSION
Introduction
Procedures
Findings and Discussion
Conclusion
Recommendations
References
LIST OF TABLES
1. Means and Standard Deviations for Pilot Study Test-Retest for Reliability
2. Frequency for Level of Education
3. Pearson Correlations for Religious Participation and Coping Variables
4. Means and Standard Deviations for RPA, RPA Scales, CRI, and WORCS
5. Correlation of SRRS with Demographic and Educational Variables
6. Frequency and Percentages of Challenging Events on RPA Q15 and Q16
7. Church Worship Service Participation Level
8. Church Sunday School Participation Level
9. Church Bible Study Participation Level
10. Church Prayer Meeting Participation Level
11. Personal Prayer Participation Level
12. Personal Bible Reading Participation Level
13. Personal Witnessing Participation Level
14. Personal Spiritual Retreat Participation Level
CHAPTER I
INTRODUCTION
■ Background
This study is grounded in the perspective transformation theory. The impact of adult religious education and life events on coping strategies are viewed from the standpoint of transformative learning. According to Mezirow and Associates (2000), a micro-orientation to transformative learning helps bring to light related complexities that have been overlooked in the general trend of studies that focus on perspective transformation in relation to different life events
(p. 318). In consideration of the micro-orientation
approach, this current study examined of how African-American women’s choices of coping strategies were influenced by stressful life events, religious culture, and various demographics factors—assuming a transformative adult religious education learning environment that is founded on faith in God.
Researchers and historians have well documented the fact that people, especially disenfranchised people, rely on faith in God to see them through tough times (Graham, Furr, Flowers, & Burke, 2001; Pargament, 1997; Walsh, 1999). According to Walsh, There has been a resurging interest in religion and spirituality at the close of the 20th century as people have sought greater meaning, harmony, and connection in their lives
(p. 4). In fact, throughout American history religion has been the center of African-American culture (DuBois, 1989; Ellison & Gay, 1990; Pargament, 1997). At the time of Walsh’s study, he found that more than 90% of Americans identified with a specific religion
(p. 12). Even today, our country remains predominantly Christian (85%). However, there has been a shift in various denominations.
Reportedly, African-Americans are the most religious people (Chatters, Levin, & Taylor, 1992). Therefore, it is not surprising that the African-American church has played a significant role in their lives. According to Isaac (2005), Historically, the African American church has provided educational training and personal development for African American adults
(p. 280). Interestingly, Pargament (1997) noted that religious institutions like the African-American church are well positioned to aid at-risk and disenfranchised groups in our society. The African-American church in many instances serves a full range of physical, social, and spiritual needs, which are preventable in nature.
Tisdale (2000) embraced the holistic aspect of religion/spirituality. She conducted a qualitative study that explored how spirituality influences the motivations and practices of a multicultural group of 16 women adult educators
(p. 308). In this study, she also indicates how religion/spirituality has a holistic effect on the lives of the women in her study.
Although all the women in Tisdale’s (2000) study reported having had personal experiences of marginalization
(p. 316), only nine were actually women of color. All of the women discussed crucial times in their lives when they had a strong sense of a divine presence that facilitated healing and the courage to take new action in their personal lives
(p. 322). All of the women in Tisdale’s study also expressed their efforts at grounding themselves spiritually as a