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This past spring, I had the chance to speak in a policy-oriented settingat the United Nations in New York, which reminded me of the

strengths of our Division 36 and made me wonder if we should trum-pet these strengths more widely. Such an idea may seem paradoxicalbecause our Division has only very rarely officially endorsed any po-litical or policy position, and few of our members work directly on pol-icy. Yet our Divisional members do a great deal of valuable work that Isee as providing important long-term foundations for resolving someof our most perplexing social and political challenges, both in the USand around the world. In this column I document some of our Divi-sion’s relevant strengths, and invite you to join me in asking: Shouldwe as a Division more clearly articulate our leadership in this area?

I come to these issues as someone who has taken to heart the col-lapse of the mid-20th-Century “secularization thesis” which assumedthat scientific progress would lead to the disappearance of religion(Berger, 2002), and as someone who also believes that religious diver-sity is here to stay, both in the US and internationally. How, then, canand should we live with the fact of religious diversity?

Partly, living with religious diversity is a matter of individuals learn-ing how to accept and respectfully interact with people of diverse tra-ditions in their families, schools, workplaces, and/or communities. Butreligion and spirituality are not merely private activities, and it is in-creasingly recognized that another part of living with diversity involvesfinding appropriate ways to institutionally address religion, spirituality,and religious/spiritual diversity within the wide variety of social insti-tutions that structure our lives in our complex modern societies.

Our Division’s members, perhaps more than those of any othercomparable organization, have contributed greatly to building the toolsand frameworks necessary for the long task of properly addressing re-ligion/spirituality across many of our social spheres and institutions.In many such settings, collaboration is essential between religious

IS DIVISION 36 A WORLD LEADER IN INTEGRATINGSPIRITUALITY ACROSS DIVERSE SOCIAL INSTITUTIONS?

Doug Oman, PhDSchool of Public Health, University of California, Berkeley

PRESIDENT’S COLUMN

INSIDE 7 Breaking Barriers

9 Div. 36 APA 2017August ConventionProgram Guide

16 Call for Papers

17 Div. 36 MembershipApplication

18 Div. 36 Mission &Editor

NEWSLETTER VOLUME 41 NO 2 SUMMER 2017

Doug Oman, PhD

DOUG OMAN, the current Presi-dent of Division 36, received hisPhD from the University of Califor-nia at Berkeley, where he is a professor in the School of Pub -lic Health, each year teaching a course entitled Public Health and Spirituality (PH281). His research focuses especially onhealth implications of spirituality,religion, and related psychosocialfactors such as compassion andaltruism. Dr Oman has been prin-cipal investigator for two random-ized trials of nonsectarian andexplicitly spiritual forms of med-itation. Another focus of DrOman’s work has been applyingsocial cognitive theory to under-stand how people assimilate spiri-tuality through spiritual modeling.He is currently editing a book, anticipated in Autumn 2017, entitled Why Religion and Spiri -tuality Matter for Public Health:Evidence, Implications, and Re -sources. Personal website: http://[email protected]

SOCIETY FOR THE PSYCHOLOGY OF REL IGION AND SPIR ITUAL ITYNEWSLETTER – APA DIVIS ION 36 – VOL. 41, NO. 2 2

people and one or more types of professionals. In view of such collaborative needs, themost useful research for guiding professionals in such collaborations is usually researchthat is both sensitive to and respectful of how relevant groups of religious and/or spiritualstakeholders understand themselves. Of course, if it is to be scientific, such research willusually or perhaps always remain agnostic about the existence of supernatural entities,since supernatural entities are presently and perhaps always beyond the scope of meas-urement by scientific instruments. But even if it remains agnostic, scientific research canbe respectful and non-reductionistic. In the language of anthropologists, such researchcan be alert to maintaining common ground between insider (emic) and outsider (etic)perspectives.

Division 36 members have perhaps most obviously contributed to addressing religionand spirituality in the context of counseling and psychotherapy. More than 20 years agoEd Shafranske (1996) edited the first APA-published volume on religion and psychother-apy. Soon thereafter Scott Richards andAllen Bergin (1997, 2000) authored twoimportant volumes on the same topic, andBrian Zinnbauer and Ken Pargament(2000) published a key paper about han-dling religious diversity in counseling.More recently, Ken Pargament, Ron Pilato,David Lukoff, and others have publishedkey papers delineating proposed compe-tencies in religion/spirituality for coun-selors and psychotherapists (Vieten et al.,2013, 2016). Divisional members Tom Plante (2009) and Jamie Aten, Kari O’Grady, andEv Worthington (2012) have published books on the topic. Carrie York Al-Karam hasdone important work on this issue in the Middle East (Al-Karam & Haque, 2015), andDivisional members Ev Worthington, Josh Hook, Don Davis, and others have publishedimportant reviews and meta-analyses (Worthington, Hook, Davis, & McDaniel, 2011;Worthington et al., 1996). These are only highlights: Many other Divisional membershave contributed in diverse ways to this issue.

On a collective level, too, it is important to address religion and spirituality, as shownby other work by our Divisional members. Peter Hill and Brian Dik (2012), for example,edited a volume on psychological contributions and perspectives on the emerging fieldof workplace spirituality. The recent APA Handbook on Psychology, Religion, and Spiri-tuality, edited by Divisional members Ken Pargament, Annette Mahoney, and EdShafranske (2013), contains chapters on addressing religion and spirituality in a spec-trum of institutional settings that include not only workplaces, but also healthcare sys-tems, correctional facilities, and educational settings.

Addressing religion and spirituality in educational settings seems particularly para-digmatic: Many religious/spiritual people place a great deal of value on sharing treasuresand benefits of their tradition, or of valid spirituality in general, with their childrenthrough providing them with a religious/spiritual upbringing. No one should be sur-prised that a concerned parent would want their child well-prepared for responding tomatters of what Tillich (1951, p. 14) called “ultimate concern”; indeed, some parents viewtheir child’s destiny as at stake. People like myself, who disbelieve in the secularizationthesis, have no grounds to expect the disappearance any time soon of ardent concern bymany parents that their child’s schooling should complement and support the child’sspiritual upbringing in the family. For this reason, supplying knowledge and tools to helpsociety fairly and effectively address religion/spirituality in educational settings seemsparticularly important. Lisa Miller, Elizabeth Krumrei, the present author, and variousothers in our Division have done work in this area (Gear, Krumrei et al., 2009; Miller &

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PRESIDENT’S COLUMN[ FROM PAGE 1 ]

Our Division’s members ... have contributed greatly to building the tools and frameworks necessary

for the long task of properly addressingreligion/spirituality across many of our social spheres

and institutions.


Athan, 2007; Oman, 2016; Oman et al., 2008). Chris Boyatzis, Pam King, and many oth-ers have also made contributions to the related and broader field of childhood and youthspiritual development (King & Boyatzis, 2004; Roehlkepartain, King et al., 2006). According to the APA Handbook, from societal and pedagogical perspectives,

the integration of religion and spirituality in education is based largely on sev-

eral objectives: affirming the long-standing aims that have been central to our

educational systems; enhancing students’ development as self-aware, compas-

sionate, and pluralistically competent global citizens; addressing students’ spir-

itual yearnings; and fostering interconnectedness among members of diverse

educational, local, national, and global communities. (Rockenbach &

Townsend, 2013, p. 583)

Perhaps partly in response to the need for addressing religion/spirituality across manydifferent sectors and institutions, some Divisional members, such as Peter Hill, BrianEck, the late Richard Gorsuch, and others, have done important work on generating para-digms that integrate spiritual and scientific perspectives (Gorsuch, 2002; Stevenson, Eck,& Hill, 2007). Much of this integration work has been pursued in the context of a singlemajor Western tradition (Christianity), but other integrative efforts are underway — for example, with regard Indian traditions, as reflected in the work of Anand Paranjpe,who spoke last year at a Divisionally organized symposium (Cornelissen, 2002; Rao &Paranjpe, 2016).

Since people everywhere seek the benefits of modern technological civilization, thetask of addressing and integrating with diverse modern social institutions seems a com-mon challenge faced by every religious tradition worldwide. Facing shared challengesoften benefits from networking, and is legitimized by it. Can the integrative efforts acrossdiverse traditions learn from each other? A sort of “technology transfer” of integrativetools, measures, and paradigms has already been occurring to a modest degree amongAbrahamic religions (e.g., Abu-Raiya & Pargament, 2015). Can the group of cooperatingscholars and traditions be beneficially expanded to encompass a wider range of tradi-tions? In a forthcoming publication, Anand Paranjpe and I have argued that some frame-works commonly applied to Abrahamic traditions can also be beneficially applied toIndian traditions (Oman & Paranjpe, 2017; see also Oman & Singh, 2016; Rao & Paran-jpe, 2016). Many other research tools, ranging from measurement scales to the notionof an “ideological surround” and its linked set of systematic procedures, may also holdpromise for useful adaptation across inte-gration efforts in diverse traditions (An-drews, et al., 2017). For ideas on craftingpluralistically responsive institutions, inter-national perspectives may also be very use-ful (Soper, Dulk, & Monsma, 2017).

Of course, alongside diverse religionsthere exist diverse variants of atheism andother non-beliefs, a topic of study by Divi-sional members that include Azim Shariff,Neal Krause, and others (Gervais, Shariff,& Norenzayan, 2011; Hayward, Krause, etal., 2016). Perhaps unsurprisingly, manyconcepts developed for the study of religious traditions — including that of spirituality— are also relevant to the study of atheism and atheist identities (e.g., Schnell & Keenan,2013). Atheism is heterogeneous, and self-identified atheists include not only uncom-promising materialists but also many Buddhists who interpret theism as referring to acreator God that is absent from Buddhist teachings. Evidence indicates that like religion,

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... Division 36 members are doing much foundational work to supply tools for

a society in which members of diverse religious and non-religious groups are treated fairly and respectfully by major social

institutions and each other.


atheism as a social identity can sometimes serve positive psychological functions andfoster well-being, as documented in work by Michael Doane (Doane & Elliott, 2015). Tomy knowledge, no-one has yet generated an explicit integration of modern psychologywith any version of atheism as atheism— some may suspect this would not be greatlyremoved from carrying the proverbial coals to Newcastle — but who’s to say that such aconscious integration will not emerge?

In sum, Division 36 members are doing much foundational work to supply tools fora society in which members of diverse religious and non-religious groups are treatedfairly and respectfully by major social institutions and each other. In doing such work,perhaps we are making more possible what sociologist Christian Smith (2003, p. ix) hascalled “structural pluralism,” organizing society in a way that “affirms cultural and reli-gious pluralism as a positive social good, and believes that pluralism should be able tofind significant expression in public life… acting with nonpreferential neutrality or im-partiality… toward different religious and nonreligious groups…. recognize[ing] the ex-istence, validity, and potential civic value ofdiverse religious communities (and not sim-ply the individuals and their religious beliefs),and their right to live out their religious waysof life not only in private but also significantlyin public life.”

Smith (2003) advocates such an approachas moving society “away from winner-take-alluniformity” (p. ix). Yet details of implemen-tation can matter a great deal, and even sim-ple overarching visions of society may raiselegitimate questions requiring maximally in-clusive community answers. Perhaps the work pursued by our members can most un-controversially be viewed as the conscientious, competent, timely, and energeticdevelopment and practice of the applied psychology of religion and spirituality, both in-dividual and institutional. Yet I find myself wondering whether outside of our Divisionone could ever find any comparable concentration of people pursuing nitty-gritty prac-tical work to address religion, spirituality, and religious/spiritual diversity across multipleinstitutions and traditions. Partly due to our diversity, are we not a leading organizationin the US, and perhaps worldwide, in pursuing such work? If we are a world leader, canwe more clearly and resoundingly articulate our distinctive organizational strength andcontributions as a center of such work, and articulate the importance of such work forsociety?

In my address at the United Nations, I was asked to suggest policy implications of thenow-massive body of empirical research on religion, spirituality, and mental/physicalhealth. I suggested that the U.N. could create a clearinghouse to help countries shareideas and best practices for addressing religion and spirituality in healthcare and in othersocial institutions (Oman, 2017). When such a clearinghouse is created, I have in minda particular APA division that could supply much expertise and many good ideas. Butfor now, the identity of that group remains a little-known secret.

REFERENCES

Abu-Raiya, H., & Pargament, K. I. (2015). Religious coping among diverse religions:Commonalities and divergences. Psychology of Religion and Spirituality, 7, 24-33.

Al-Karam, C. Y., & Haque, A. (Eds.). (2015). Mental health and psychological practice in the United Arab Emirates. New York, NY: Palgrave Macmillan.

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If we are a world leader, can we more clearly and resoundingly articulate

our distinctive organizational strength andcontributions as a center of such work,

and articulate the importance of such work for society?


Andrews, B., Watson, P. J., Chen, Z. J., & Morris, R. J. (2017). Postmodernism, positivepsychology and post-traumatic growth within a Christian ideological surround. Journal ofPositive Psychology, 12, 489-500.

Aten, J., O’Grady, K., & Worthington, Everett L. (Eds.). (2012). The psychology of religion andspirituality for clinicians using research in your practice. New York, NY: Routledge.

Berger, P. L. (2002). Secularization and de-secularization. In L. Woodhead (Ed.), Religions in the modern world : Traditions and transformations (1st ed., pp. 336-344). London; New York:Routledge.

Cornelissen, M. (2002). Pondicherry Manifesto of Indian Psychology. Psychological Studies, 47,168-169.

Doane, M. J., & Elliott, M. (2015). Perceptions of discrimination among atheists: Consequencesfor atheist identification, psychological and physical well-being. Psychology of Religion andSpirituality, 7, 130-141.

Gear, M. R., Krumrei, E. J., & Pargament, K. I. (2009). Development of a spiritually-sensitiveintervention for college students experiencing spiritual struggles: Winding road. Journal ofCollege & Character, 10 (4), 1-5.

Gervais, W. M., Shariff, A. F., & Norenzayan, A. (2011). Do you believe in atheists? Distrust iscentral to anti-atheist prejudice. Journal of Personality and Social Psychology, 101, 1189-1206.

Gorsuch, R. L. (2002). Integrating psychology and spirituality?Westport, CT: Praeger.

Hayward, R. D., Krause, N., Ironson, G., Hill, P. C., & Emmons, R. (2016). Health and well-beingamong the non-religious: Atheists, agnostics, and no preference compared with religiousgroup members. Journal of Religion and Health, 55, 1024–1037.

Hill, P. C., & Dik, B. (Eds.). (2012). Psychology of religion and workplace spirituality. Greenwich,CT: Information Age Publishing.

King, P. E., & Boyatzis, C. J. (2004). Exploring adolescent spiritual and religious development:Current and future theoretical and empirical perspectives. Applied Developmental Science, 8, 2-6.

Miller, L., & Athan, A. (2007). Spiritual awareness pedagogy: The classroom as spiritual reality.International Journal of Children’s Spirituality, 12, 17-35.

Oman, D. (2016). International collaboration for living with the richness of spiritual diversity[letter]. Journal of the Indian Academy of Applied Psychology, 42, 374-379.

Oman, D. (2017). Spirituality and religion: Contributions and implications for well-being andsustainable development goals. (Invited Address at the Tenth Annual United NationsPsychology Day, Headquarters of the United Nations, New York, USA, April 20, 2017),Podcast: http://webtv.un.org/search/promoting-well-being-in-the-twenty-first-century-psychological-contributions-for-social-economic-and-environmental-challenges/5406248224001 (20 min. from 1:31:20).

Oman, D., Flinders, T., & Thoresen, C. E. (2008). Integrating spiritual modeling into education:A college course for stress management and spiritual growth. The International Journal for thePsychology of Religion, 18, 79-107.

Oman, D., & Paranjpe, A. C. (2017). Defining spirituality: Are Western definitions relevant toIndian traditions? Psychological Studies.

Oman, D., & Singh, N. N. (2016). Combining Indian and Western spiritual psychology: Applica -tions to health and social renewal. Psychological Studies (online publication 15 October 2016).

Pargament, K. I., Mahoney, A., & Shafranske, E. P. (Eds.). (2013). APA handbook of psychology,religion, and spirituality, vol. 2: An applied psychology of religion and spirituality. Washington,DC: American Psychological Association.

Plante, T. G. (2009). Spiritual practices in psychotherapy: Thirteen tools for enhancing psychologicalhealth. Washington, DC: American Psychological Association.

Rao, K. R., & Paranjpe, A. C. (2016). Psychology in the Indian tradition. New Delhi; Heidelberg:Springer.

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Richards, P. S., & Bergin, A. E. (1997). A spiritual strategy for counseling and psychotherapy.Washington, DC: American Psychological Association.

Richards, P. S., & Bergin, A. E. (2000). Handbook of psychotherapy and religious diversity.Washington, DC: American Psychological Association.

Rockenbach, A. B., & Townsend, T. (2013). Addressing religion and spirituality in eudcationalsettings. In K. I. Pargament, A. Mahoney, & E. P. Shafranske (Eds.), APA handbook ofpsychology, religion, and spirituality (vol 2): An applied psychology of religion and spirituality(pp. 577-593). Washington, DC: American Psychological Association.

Roehlkepartain, E. C., King, P. E., Wagener, L. M., & Benson, P. L. (Eds.) (2006). The handbook ofspiritual development in childhood and adolescence. Thousand Oaks, CA: SAGE Publications.

Schnell, T., & Keenan, W. J. F. (2013). The construction of atheist spirituality: A survey-basedstudy. In H. Westerink (Ed.), Constructs of meaning and religious transformation current issuesin the psychology of religion (pp. 101-118). Göttingen, Germany: Vienna University Press.

Shafranske, E. P. (1996). Religion and the clinical practice of psychology. Washington, DC:American Psychological Association.

Smith, C. (2003). The secular revolution: Power, interests, and conflict in the secularization ofAmerican public life. Berkeley: University of California Press.

Soper, J. C., Dulk, K. R. d., & Monsma, S. V. (2017). The challenge of pluralism: Church and statein six democracies. Lanham, MD: Rowman & Littlefield.

Stevenson, D. H., Eck, B. E., & Hill, P. C. (Eds.). (2007). Psychology & Christianity integration:Seminal works that shaped the movement. Batavia, IL: Christian Association for PsychologicalStudies.

Tillich, P. (1951). Systematic theology (Vol. 1). Chicago: University of Chicago Press.

Vieten, C., Scammell, S., Pierce, A., Pilato, R., Ammondson, I., Pargament, K. I., & Lukoff, D.(2016). Competencies for psychologists in the domains of religion and spirituality. Spiritualityin Clinical Practice, 3, 92-114.

Vieten, C., Scammell, S., Pilato, R., Ammondson, I., Pargament, K. I., & Lukoff, D. (2013).Spiritual and religious competencies for psychologists. Psychology of Religion and Spirituality,5, 129-144.

Worthington, E. L., Hook, J. N., Davis, D. E., & McDaniel, M. A. (2011). Religion and spirituality.Journal of Clinical Psychology, 67, 204-214.

Worthington, E. L., Kurusu, T. A., McCullough, M. E., & Sandage, S. J. (1996). Empirical researchon religion and psychotherapeutic processes and outcomes: A 10-year review and researchprospectus. Psychological Bulletin, 119, 448-487.

Zinnbauer, B. J., & Pargament, K. I. (2000). Working with the sacred: Four approaches toreligious and spiritual issues in counseling. Journal of Counseling & Development, 78, 162-171.

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BREAKING BARRIERS

Cassandra Page, Psy.D. Regent University

Broaching the race/ethnicity dialogue is never an easy feat — whether you’re a memberof the minority or majority culture. It is laced with unconscious biases and prejudices,

unfounded stereotypes, and good intentions. Oftentimes, the expectation is that the mi-nority member break the barrier, gently pointing out intentional or unintentional wrongs— teaching the offender a lesson. This expectation is weighty, for the minority member,already tasked with dodging presuppositions and discerning good intentions and alwaysgiving the benefit of the doubt, also bears the burden of providing correction in a waythat is easily swallowed by the other. It is often a life of continuous molding and reshap-ing oneself to noticeably defy expectations — without being the exception — codeswitch, and demonstrate ultimate malleability.

This dialogue is often a marathon of flexibility. Only those willing to bend but notbreak, only those able to contort themselves yet still maintain an aesthetically pleasingshape, only those slow to speak and quick to forgive…only those supported by otherswilling to shoulder the burden of long sought correction, recognition, and validation ofworth and humanness are able to stay in their race — pounding the pavement one footat a time.

Recently, the challenge to run this race has shifted to inclusivity. At the CAPS Inter-national conference, all members were tasked to engage with differing perspectives, dif-ferent people, and different stressors various group membership makes one privy to. Thefaçade of colorblindness, “the belief that group membership or physical appearance isnot and should not be influential in how we perceive, evaluate, and make decisions about,or formulate public policy toward” was removed (APA Presidential Task Force, 2012, p.9as cited in Sue, 2015). Instead, conversations contained dialogues of unfairness, distortedperceptions, biased evaluations, and conflated decision making all because of difference.

Theories and objectives from traditionalWestern perspectives were adapted to cul-tural norms (Roysicar, 2004). There was anopenness to being challenged, an opennessto learn and grow. There was a strong andpresent desire for the majority to broachthe conversation (Day-Vines et al., 2007)

— a desire long fought to light a flame in the hearts of the well-meaning and good-in-tentioned individuals who unknowingly miss the mark.

Minority culture members were encouraged to meet allies who have been partneringwith them in this marathon. There was inspiration in seeing the fortitude and strengthin those who have been running their race for much longer. Those more experiencedwere not ashamed of their battle wounds. Instead, they held steadfast to the promise thatthough they may fall, they will surely be lifted again. Pioneers of the marathon, I like tocall them. Hearing their stories helped new race runners step outside of themselves, mo-mentarily releasing the burden. They knew they were not alone.

And yet, somehow, following such empowering and energizing experiences, we canfind ourselves returning to fatigue. Not pounding the pavement in strides as before, but

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RACE/ETHNICITY

Broaching the race/ethnicity dialogue is never an easy feat ...


dragging, sometimes crawling inch by inch on the course laid out before us. We can feellike our axe swings are not enough to chip away at the generations of solidified pavementof unchanging ideals and philosophies and human understanding. When the weary andfainthearted feelings take hold, we can now rest in the hope that those running alongside,and those just signing up for the race, are chipping away at the tired foundation, too.Slowly, we can join our marathon companions and shift our collective talents from chip-ping to building — bolstering foundational connections impenetrable by idleness andcomplacency, but fortified by truth and understanding, founded in love. Eventually, therewill be no more barriers to break.

REFERENCES

Day-Vines, N., Wood, S., Grothaus, T., Craigen, L., Holman, A., Dotson-Blake, K., & Douglass,M. (2007). Broaching the Subjects of Race, Ethnicity, and Culture During the CounselingProcess. Journal of Counseling & Development, 85. 401-409.

Roysicar, G. (2004). Cultural Self-Awareness Assessment: Practice Examples from PsychologyTraining. Professional Psychology: Research and Practice, 35 (6). 658-666.

Sue, D.W. (2015). Color-blind means Color mute in Race Talk and the conspiracy of silence:Understanding and facilitating difficult dialogues on race (pp.74-91). Hoboken, New Jersey:John Wiley & Sons, Inc.

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RACE/ETHNICITY[ FROM PAGE 7 ]

Following her undergraduate psychology studies at Pepperdine University, CASSANDRA D. PAGE attended

Rosemead School of Psychology at Biola University and graduated in 2014 with her PsyD in Clinical Psy-

chology. She has since been working as an Assistant Professor in Regent University’s APA Accredited Psy.D.

Programin Virginia Beach, VA. While at Regent, she has been fortunate to build upon her research interests

in minority and allyship identity development, social justice, and advocacy, and as well as continue to train,

supervise, and mentor the next generation of budding psychologists through her Assistant Directorship in

the university’s Psychological Services Center.


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Our Mission. . .

Division 36 – Society for the Psychology of Religion and Spirituality,

• promotes the application of psychological research methods and interpretive frameworks to diverse forms of religion and spirituality;

• encourages the incorporation of the results of such work into clinical and other applied settings;

• and fosters constructive dialogue and interchange between psychological study and practice, on the one hand, and religious perspectives and institutions on the other.

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NEWSLETTERSOCIETY FOR THE PSYCHOLOGY OF RELIGION AND SPIRITUALITY

EDITOR: Heather Jacobson, Ph.D., Rosemead School of Psychology, Biola University

The Newsletter is the official publication of the American Psychological Association

Division 36, Society for the Psychology of Religion and Spirituality.

The Newsletter invites articles, interviews, book reviews and announcements

relevant to the interdisciplinary focus of psychology and religion.

Editorial inquiries should be addressed to:

Heather Jacobson, Ph.D.Editor, Division 36 Newsletter115 3rd Ave N.Edmonds, WA 98020(360) 519-4080Email: [email protected]

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