The Third Therapeutic System

Manglos, Nicolette D.; Trinitapoli, Jenny

doi:10.1177/0022146510395025

Cited by 24 publications

(12 citation statements)

References 50 publications

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“…We further validate the measure by comparing the predictive power of likelihood of current infection (measured with beans) to another commonly used subjective measure—worry about HIV (see Manglos and Trinitapoli 2011; Smith and Watkins 2005). Figure 3 demonstrates the superior predictive power of the beans method for actual HIV status.…”

Section: Resultsmentioning

confidence: 99%

Uncertainty and Fertility in a Generalized AIDS Epidemic

Trinitapoli

Yeatman

2011

Am Sociol Rev

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Sociologists widely acknowledge that uncertainty matters for decision making, but they rarely measure it directly. In this article, we demonstrate the importance of theorizing about, measuring, and analyzing uncertainty as experienced by individuals. We adapt a novel probabilistic solicitation technique to measure personal uncertainty about HIV status in a high HIV prevalence area of southern Malawi. Using data from 2,000 young adults (ages 15 to 25 years), we demonstrate that uncertainty about HIV status is widespread and that it expands as young adults assess their proximate and distant futures. In conceptualizing HIV status as something more than sero-status itself, we gain insight into how what individuals know they don’t know influences their lives. Young people who are uncertain about their HIV status express desires to accelerate their childbearing relative to their counterparts who are certain they are uninfected. Our approach and findings show that personal uncertainty is a measurable and meaningful phenomenon that can illuminate much about individuals’ aspirations and behaviors.

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Section: Resultsmentioning

confidence: 99%

Uncertainty and Fertility in a Generalized AIDS Epidemic

Trinitapoli

Yeatman

2011

Am Sociol Rev

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“…Second, they tend to involve situations that are prime opportunities for perceived miraculous intervention, such as uncertain medical prognoses or unexpected recoveries. Studies have indeed suggested that experiences of healing are powerful motivators of religious commitment, and that at the societal level, religious movements that emphasize spiritual experience and an individual bond with God often interpret sickness and trauma in religious terms (Dilger 2007; Manglos and Trinitapoli 2001; Poloma and Hoelter 1998). …”

Section: Literature Reviewmentioning

confidence: 99%

Faith Pinnacle Moments: Stress, Miraculous Experiences, and Life Satisfaction in Young Adulthood

Manglos¹

2012

Sociology of Religion

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Religious beliefs often persist among unaffiliated young adults, and certain beliefs about God have been shown to support subjective well-being. Yet we know much less about the persistence or psychological impact of religious experiences, specifically miracles from God. I conceive of such experiences as faith pinnacle moments which express and reinvigorate the individual's reciprocal bond with God, frequently occur in response to certain types of stress, and support well-being by solidifying one's sense of that bond. My results show that net of institutional religiosity, young adults who experience stress from traumas are more likely to report miracles. This suggests that these reports often refer to healings or similar interventions. Stress from family breakups, however, is negatively correlated with miracles, presumably since these disruptions damage the bond with God due to the established connection between parental relationships and perceived relationship with God. Finally, miracles are positively correlated with life satisfaction and partially protect against the negative effects of stress on life satisfaction.

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“…For example, research has found returning to HIV care to be associated with spirituality among U.S. inner-city clinic patients [51]; concurrent use of complementary and alternative medicine to be associated with less adherence to HIV medications in China [52]; and, faith healing to be “the third therapeutic system” in HIV management in sub-Saharan Africa [53]. …”

Section: Introductionmentioning

confidence: 99%

Spirituality and Religion among HIV-Infected Individuals

Szaflarski

2013

Curr HIV/AIDS Rep

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Spirituality and religion are important to many people living with HIV (PLWH). Recent research has focused on special populations (ethnic-minorities, women, and youth), spirituality/religion measurement, mediating/moderating mechanisms, and individual and community-level interventions. Spirituality/religion in PLWH has been refined as a multidimensional phenomenon which improves health/quality of life directly and through mediating factors (healthy behaviors, optimism, social support). Spirituality/religion helps people to cope with stressors, especially stigma/discrimination. Spiritual interventions utilizing the power of prayer and meditation and addressing spiritual struggle are under way. Faith-based community interventions have focused on stigma and could improve individual outcomes through access to spiritual/social support and care/treatment for PLWA. Community engagement is necessary to design/implement effective and sustainable programs. Future efforts should focus on vulnerable populations; utilize state-of the art methods (randomized clinical trials, community-based participatory research); and, address population-specific interventions at individual and community levels. Clinical and policy implications across geographic settings also need attention.

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The Third Therapeutic System

Cited by 24 publications

References 50 publications

Uncertainty and Fertility in a Generalized AIDS Epidemic

Uncertainty and Fertility in a Generalized AIDS Epidemic

Faith Pinnacle Moments: Stress, Miraculous Experiences, and Life Satisfaction in Young Adulthood

Spirituality and Religion among HIV-Infected Individuals

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