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Spirituality is a significant cultural strength and resource for Black emerging adults. Numerous studies show that increasing numbers of emerging adults tend to identify themselves as being spiritual but not religious. However, no studies to date have identified the demographic correlates of spirituality for Black emerging adults from different ethnic groups (i.e., African American and Black Caribbean). Data from the National Survey of American Life were used to identify the demographic correlates of two indicators of spirituality (e.g., self-rated spirituality and subjective spirituality) among African American and Black Caribbean emerging adults using linear regression. For African Americans, being a woman predicted both greater self-rated spirituality and subjective spirituality. However, among Black Caribbeans, men rated spirituality higher in importance than women. African Americans who reported higher educational attainment tended to report higher levels of self-rated spirituality and subjective spirituality. Romantic status for Black Caribbeans, whether they had no romantic involvement or a current romantic partner, was associated with lower self-ratings of spirituality. Unmarried cohabitating individuals in both ethnic groups tended to report lower levels of self-related spirituality. Unemployment for Black Caribbeans was associated with lower subjective spirituality. Findings are of interest to those who serve and work with Black emerging adults. [ABSTRACT FROM AUTHOR]

This study examined the importance of spirituality and religion in daily life (i.e., only religion, only spirituality, both religion and spirituality, and neither religion nor spirituality) among a nationally representative sample of African Americans, Caribbean Blacks and non-Hispanic Whites. A majority in each group felt they were both important suggesting the constructs are largely congruent. However, African Americans and Caribbean Blacks were more likely than Whites to indicate "both religion and spirituality" are important and less likely to indicate "only spirituality" or "neither" is important. These findings and others are discussed in relation to previous research on spirituality and religiosity, Practice implications for the use of spirituality and religiosity to promote student well-being are also discussed. (Contains 3 tables.)

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.

This article describes the confirmation and validation of a multidimensional measure of religious involvement using data from the National Survey of Black Americans (N = 2,107). This model was developed through a multistep strategy of confirmatory factor analysis and structural-equation modeling. First, a three-dimensional factor structure comprising organizational, nonorganizational, and subjective religiosity was confirmed for twelve religious indicators. This measurement model was found to exhibit excellent overall fit; it compared favorably to alternative models; and all hypothesized factor loadings were strong and statistically significant. Second, several constructs identified by prior research as correlates of religious involvement (gender, age, education, region, and urbanicity) were found to exhibit significant associations with one or more dimensions of the model. All analyses were conducted in LISREL 8.03, using maximum-likelihood estimation and a strategy of split-sample replication.

Demographic correlates of whether an extended family has incorporated a fictive kin relative was examined among a national sample of black adults. Fictive kin are defined as persons who are treated like a relative but who are not related by blood or marriage. Two out of three respondents indicated there was someone in their family who was regarded as a fictive kin. Multivariate analysis revealed that gender, age, education and region were all significantly associated with the probability that a family would incorporate fictive kin members. These findings are discussed in relation to previous work on fictive kinship relationships., A growing body of research has documented the existence of extensive kin networks within African American communities (Aschenbrenner, 1973; Hill, 1972; Martin and Martin; 1978; McAdoo, 1980; Stack, 1974) and […]

This study examined the correlates of objective social isolation from extended family members and friends among older adults. The analysis is based on the older adult sub-sample of the National Survey of American Life (n = 1321). Multinomial logistic regression analyses examined race/ethnicity, demographics, functional health and family and friend network factors as correlates of objective isolation from family and friends. Only 4.47% of respondents were objectively isolated from both their extended family and friends, 10.82% were isolated from their friends, and 7.43% were isolated from their family members. Men were more likely to be objectively isolated from both family and friends and older adults who live with others were significantly more likely to be objectively isolated from their friends. When controlling for subjective social isolation, the two measures of functional health were significantly associated with objective social isolation. In particular, higher levels of self-care impairment decreased the risk of being objectively isolated from friends only, whereas higher mobility impairment was associated with an increased likelihood of being objectively isolated from friends only. Subjective evaluations of social isolation from family and friends were consistently associated with being objectively isolated from family and friends. There were no significant differences between African-Americans, Black Caribbeans and non-Hispanic Whites in objective isolation. These and other findings are discussed in detail. [ABSTRACT FROM AUTHOR]

This study examines black adolescents' reports of the most helpful types of social support that they receive from and provide to family members, and whether family support exchanges vary by ethnicity (African American vs. Black Caribbean) and gender. Data for this study are from the National Survey of American Life Adolescent Supplement (NSAL-A), a national, probability sample of African American and Black Caribbean youth (ages 13-17). Overall, youth reported financial support, followed by emotional assistance and practical support as the most helpful types of support that they received. Practical and emotional assistance characterized the most commonly reported types of support that they provided to family members. Black Caribbean adolescents were more likely than African American adolescents to report financial and practical assistance as the most helpful types of support that they received from family members; no ethnic differences were observed in the provision of support to relatives. There were no significant gender differences in the receipt of support, but adolescent girls reported greater involvement in providing emotional support and caregiving than adolescent boys. The results of this paper reveal that African American and Black Caribbean adolescents are involved in a complex pattern of reciprocal support exchanges with their extended family members. Study findings also reinforce the importance of research focused on racial/ethnic and gender differences in family support exchanges in order to develop a more nuanced understanding of family support behaviors within these groups. [ABSTRACT FROM AUTHOR]