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Prayer As Interpersonal Coping in the Lives of Mothers with HIV E Old Dominion University ODU Digital Commons Communication & Theatre Arts Faculty Communication & Theatre Arts Publications 2003 Prayer as Interpersonal Coping in the Lives of Mothers with HIV E. James Baesler Old Dominion University, [email protected] Valerian J. Derlega Old Dominion University, [email protected] Barbara A. Winstead Old Dominion University, [email protected] Anita Barbee Follow this and additional works at: https://digitalcommons.odu.edu/communication_fac_pubs Part of the Communication Commons, and the Religion Commons Repository Citation Baesler, E. James; Derlega, Valerian J.; Winstead, Barbara A.; and Barbee, Anita, "Prayer as Interpersonal Coping in the Lives of Mothers with HIV" (2003). Communication & Theatre Arts Faculty Publications. 12. https://digitalcommons.odu.edu/communication_fac_pubs/12 Original Publication Citation Baesler, E. J., Derlega, V. J., Winstead, B. A., & Barbee, A. (2003). Prayer as interpersonal coping in the lives of mothers with HIV. In M. E. Banks & E. Kaschak (Eds.), Women with visible and invisible disabilities multiple intersections, multiple issues, multiple therapies (pp. 283-295). New York: Haworth Press. This Book Chapter is brought to you for free and open access by the Communication & Theatre Arts at ODU Digital Commons. It has been accepted for inclusion in Communication & Theatre Arts Faculty Publications by an authorized administrator of ODU Digital Commons. For more information, please contact [email protected]. INTEGRATING SPIRITUALITY, HISTORY, AND WOMEN’S WAYS OF KNOWING INTO THERAPY Prayer as Interpersonal Coping in the Lives of Mothers with HIV E. James Baesler Valerian J. Derlega Barbara A. Winstead Anita Barbee E. James Baesler (PhD, University of Arizona) is Associate Professor of Communi- cation in the Department of Communication and Theatre Arts, Old Dominion Univer- sity. Valerian J. Derlega (PhD, University of Maryland) is Professor of Social Psychology in the Department of Psychology at Old Dominion University. Barbara A. Winstead (PhD, Harvard University) is Department Chair and Professor of Clinical Psychology in the Department of Psychology at Old Dominion University. Anita Barbee (PhD, University of Georgia) is Associate Professor of Social Work in the School of Social Work at University of Louisville. Address correspondence to: E. James Baesler, Department of Communication and Theatre Arts, Old Dominion University, Norfolk, VA 23539 (E-mail: jbaesler@ odu.edu) The authors gratefully acknowledge Mary Elizabeth Baesler for assistance in cod- ing the spiritual activities and beliefs of mothers in the sample. This research is partly supported by research grant # R01DA13145-01A1 from the National Institute on Drug Abuse of the National Institutes of Health. [Haworth co-indexing entry note]: “Prayer as Interpersonal Coping in the Lives of Mothers with HIV.” Baesler, E. James et al. Co-published simultaneously in Women & Therapy (The Haworth Press, Inc.) Vol. 26, No. 3/4, 2003, pp. 283-295; and: Women with Visible and Invisible Disabilities: Multiple Intersections, Multi- ple Issues, Multiple Therapies (ed: Martha E. Banks, and Ellyn Kaschak) The Haworth Press, Inc., 2003, pp. 283-295. Single or multiple copies of this article are available for a fee from The Haworth Document Delivery Service [1-800-HAWORTH, 9:00 a.m. - 5:00 p.m. (EST). E-mail address: [email protected]]. 2003 by The Haworth Press, Inc. All rights reserved. 283 284 WOMEN WITH VISIBLE AND INVISIBLE DISABILITIES SUMMARY. The spirituality of 22 mothers diagnosed with HIV was explored through face-to-face interviews and revealed that 95% of the mothers pray. Active prayers (e.g., talking to God by adoring, thanking, confessing, and supplicating) were more frequently reported than recep- tive prayers (e.g., quietly listening to God, being open, surrendering). Supplicatory or petitionary prayers for help and health were the most fre- quent type of prayer, and adoration was the least frequent. The majority of mothers in the sample perceived prayer as a positive coping mecha- nism associated with outcomes such as: support, positive attitude/affect, and peace. Overall, results supported expanding the boundary conditions of the interpersonal coping component of the Social Interaction Model (Derlega & Barbee, 1998) to include the spiritual dimension of prayer. [Article copies available for a fee from The Haworth Document Delivery Ser- vice: 1-800-HAWORTH. E-mail address: < g etinfo@ haworthpressinc.com> Website: < http://www.HaworthPress.com> © 2003 by The Haworth Press, Inc. All rig hts reserved.] KEYWORDS. Mothers, women, HIV, prayer, religion, spirituality Many people with HIV live with a kind of invisible disability, an ill- ness that remains unknown to others unless purposely or unintention- ally disclosed. With the passage of time HIV, the infection that causes AIDS, becomes increasingly disabling and visible to others in the form of rashes, unintentional weight loss, fatigue, and other health problems (Hoffmann, 1996; Kalichman, 1995). Thus, those living with HIV/AIDS carry a double burden, that of an initially invisible disease which even- tually manifests itself through visibly disabling symptoms. In recent years, with the development of antiretroviral combination therapies (Joyce, 1997), many individuals with HIV can live for years without de- veloping any AIDS-defined clinical symptoms. However, there is the stark reality that HIV eventually becomes a disabling and life-threaten- ing disease. Statistics on HIV in the U.S. population revealed that women com- prised about 32% of the reported cases of HIV last year (10,469 cases) according to the Center for Disease Control and Prevention’s (CDCP) HIV/AIDS Surveillance Report (2000).1 This trend has remained con- sistent over the last several years (women made up 32.4% of the HIV cases in 2000, 31.9% in 1999, and 31.9% in 1998 according to CDCP data). As with any serious illness, women living with HIV deal with a Baesler et al. 285 number of critical issues: physiological (e.g., health complications), psychological (e.g., anxiety and worry about health, work, and child care), and social (e.g., conflict and disruption in relationships). For physiological issues there is medical treatment, and for psychological and social issues there is individual counseling, group therapy, and a va- riety of other types of social support including close interpersonal rela- tionships. The social support coping mechanisms relevant to women living with HIV has been described in the Social Interaction Model of Coping with HIV infection (Derlega & Barbee, 1998). The model described several factors relevant to women coping with HIV: reactions to the di- agnosis, self-identity issues, personal coping, interpersonal coping, and outcome issues. The “interpersonal coping” component of the model in- cludes three variables that influence relationship disclosure and seeking social support: (a) characteristics of the HIV-infected person, (b) char- acteristics of the relationship, and (c) characteristics of partner. The present inquiry proposes to expand the boundary conditions for the “in- terpersonal coping” component of the model by adding a spiritual/reli- gious dimension. The addition of a spiritual dimension is justifiable for at least two reasons. First, more of the social science disciplines, such as psychology and communication, are arguing for the study of spirituality as a legitimate area of social inquiry in the academy and for the impor- tance of investigating religion/spirituality as a variable in health studies. For instance, a recent issue of Journal of Community Psychology pre- sented several articles that proposed the integration of spirituality into community psychology (Hill, 2000), and a recent meta-analysis of 41 research studies found that religious involvement was significantly re- lated to lower mortality (McCullough, Hoyt, Larson, Koenig, & Thoresen, 2000). A second reason for the study of spirituality is that 60% of Americans consider “religion” to be highly important in their lives (Newport & Sand, 1997), and as many as 93% identify themselves as “spiritual” (Zinnbauer et al., 1997). Thus, religion and spirituality are important facets in the lives of most Americans. To further understand the spiritual dimension of interpersonal coping within the context of the Social Interaction Model, the literature relevant to spiritual relation- ships and prayer was examined. Spiritual beliefs and experiences, for many individuals in the west, presuppose a relationship between the believer and, for example, Allah (Islam), Yahweh (Judaism), or the Trinity (Christianity). This “relation- ship with God” is usually created and sustained through some type of communication called prayer. Heiler’s (1932) classic work in religion 286 WOMEN WITH VISIBLE AND INVISIBLE DISABILITIES described several characteristics of prayer, including conversation, fel- lowship, mutual intercourse, and communication. These terms high- light the essential relational quality of prayer, namely that prayer is a social phenomenon reflected by an understanding of close personal relationships such as the relationships between child and mother (Heiler, 1932), bride and bridegroom (Talbot, 1985), and friend to friend (Kempis, 1955). Thus, prayer is a specialized type of communication that occurs in the context of a spiritual relationship.2 Approximately 90% of Americans report that they pray, according to Gallup poll research, and this per- centage has not changed more than
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