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Religion is recognized as an influential social institution in the Philippines, yet religiosity and spirituality are rarely studied in the context of Filipino family and parent–child relationships. We examine the direct associations of religiosity and spirituality with the psychological well-being and parenting behaviors of 115 mothers and 83 fathers residing in urban neighborhoods in the Philippines. Participants completed orally administered questionnaires on engagement in religious activities, spiritual beliefs, hope, psychological distress, warmth, and harsh parenting. Analyses using structural equation modeling showed that engagement in religious activities was significantly associated with the higher levels of hope and less frequent harsh parenting. In addition, parental warmth had a stronger positive association with spiritual beliefs than with engagement in religious activities. Neither religious activity engagement nor spiritual beliefs were significantly associated with psychological distress. We discuss shared and distinct aspects of religiosity and spirituality that may explain their associations with positive parenting outcomes, and highlight the potential benefits of spiritual beliefs and experiences within the Filipino family context. [ABSTRACT FROM AUTHOR]

Objective: Familism, a cultural value that emphasizes strong family connectedness, has been associated with warm parenting behaviors among fathers and may moderate the effects of stress on parenting. However, few studies have examined familism as a protective factor against household and neighborhood risks. This study examined (a) the relations of poor living conditions and neighborhood disorder to paternal warmth and rejection and (b) familism as a moderator of relations between poor living conditions, neighborhood disorder, and paternal warmth and rejection.Method: Low-income urban Filipino fathers (N = 84, Mage = 44.85, SD = 8.89) completed orally administered questionnaires. Hierarchical regression analyses were used to examine associations between poor living conditions, neighborhood disorder, familism, warmth, and rejection.Results: Poor living conditions, measured as a composite risk index of housing status, water supply, access to electricity, and food insecurity, were significantly associated with lower levels of warmth. Neighborhood disorder was also significantly associated with greater rejection. Familism was significantly associated with greater warmth, indicating its promotive role in fathers' parenting. Moderation analyses indicate that higher familism was associated with less rejection only at lower levels of risk in living conditions. At higher levels of risk, the association of familism with rejection was nonsignificant.Conclusions: The protective function of familism in parenting may have limits at high levels of risk. Interventions for low-income Filipino fathers may need to address reduction of household and neighborhood stressors along with strengthening family-level protective factors. (PsycInfo Database Record (c) 2020 APA, all rights reserved). [ABSTRACT FROM AUTHOR]

Objective: This study examines the role of religiosity and familism values as moderators of the relation between past-year community violence exposure and psychological distress among low-income urban Filipino mothers. Method: Mothers (N = 116) of adolescents residing in three urban neighborhoods in the Philippines completed orally administered questionnaires measuring community violence exposure, religiosity, familism values, depressive symptoms, and anxiety. Results: A majority of the sample (83%) reported witnessing at least one instance of community violence, and about half (46%) reported being personally victimized at least once in the past year. After controlling for demographic variables, religiosity and familism significantly moderated the relation between community violence exposure and psychological distress, indicating their potential role as protective factors. Specifically, personal victimization and witnessing violence were associated with higher depressive symptoms at low and average levels of religiosity, but not at high levels of religiosity. In addition, personal victimization was associated with higher anxiety at low and average levels of religiosity and familism, but not at high levels of religiosity and familism. Conclusions: Our findings highlight the cultural significance of religious and family-oriented values in Filipino culture; these factors can be incorporated in health promotion and intervention efforts for low-income urban Filipino parents exposed to community violence. [ABSTRACT FROM AUTHOR]