American zyxwvutsrqponmlk Journal of Orthopsychiatry 2009, zyxwvutsrqponmlkjihgf Vol. 79, No. I, 1-7 zyxwvutsrqponml 8 2009 American Psychological Association wO2-9432/09~12.00 DOI: lO.L037/aM)15429 =The Influence of Religious Participation on the Adjustment of Female Inmates Lacey Levitt, MEd, and Ann Booker Loper, PhD University of Virginia Incarcerated women at a state correctional facility (N zyxwvut = 213) participated in a study of the relationship between stress, adjustment, institutional misconduct, and degree of personal support derived from religious participation. A series of multivariate analyses of variance investigated differences on adjust- ment indicators between four groups of inmates who differed on their self-reported support from religious activities, while controlling for self-reported support for other institutional activities. Inmates who received high-level support from participation in religious activities reported significantly less depres- sion, recounted perpetrating fewer aggressive acts, and committed fewer serious institutional infractions than those who did not attend religious activities as well as those who attended but reported receiving low-level support. In addition, inmates reporting a high level of support through their religious activities reported fewer instances of feeling angry, having arguments with inmates and correctional officers, physical fights, and injury than those who reported no participation in religious activities. Results indicate that inmates who perceive that they are receiving personal support from religious activities are better adjusted to the challenges of prison. zyxwvutsr Keywords: incarceration, religion, women, prison, adjustment In the United States, prisons were established by religious leaders who sought to rehabilitate lawbreakers in “penitentiaries” where erring individuals would seek penance for their sins (Clear & Sumter, 2002; Dammer, 2002). Since that time, religion has played a principal role in the development of the penal system and the efforts of its professionals (Johnson, Larson, & Pitts, 1997). Religious programming is currently the most common form of rehabilitation and programming available to prisoners (Clear et al., 1992). According to a 1991 survey, one of every three inmates participates in worship services, Bible study, or another religious activity (Dammer, 2002; Johnson, Larson, & Pitts, 1997; O’Connor & Perreyclear, 2002). Policymakers have exhibited a similar interest, evident in the creation of the former Bush Admin- istration’s Office of Faith-Based and Community Initiatives and the opening of the nation’s first faith-based prisons for men and women in 2003 and 2004, respectively (Farrington, 2004, 2003). Lacey Levitt, MEd, and Ann Booker Loper, PhD, Department of Human No conflicts of interest were reported. -The American Orthopsychiatric Association designates this ed- ucational activity for a maximum of two American Medical Association PRA zyxwvutsrqpo Category I CreditsTM. Physicians should only claim credit commen- surate with the extent of their participation in the activity. In addition, the Red Toad Road Company is approved by the American Psychological Association to sponsor continuing education for psychologists. The Red Toad Road Company maintains responsibility for this program and its contents. This program has been approved for two CE credits. See p. iv for more information. For reprints and correspondence: Lacey Levitt, MEd, University of Virginia, Ruffner Hall, Room 139,405 Emmet Street, Charlottesville, VA 229044270. E-mail: LLL9G@virginia.edu Services, University of Virginia. This interest can be attributed in part to the documented benefits of religious practice (An0 & Vasconcelles, 2005). In the general population, religious activity has been associated with increased levels of comfort, well-being, hope, meaning, and security (Kerley, Matthews, & Blanchard, 2005; Johnson & Larson, 1997). Reli- giously committed people are likely to have a greater sense of life satisfaction, experience less stress, cope more effectively with stress, and are less likely to report suicidal impulses or commit suicide (Johnson & Larson, 1997). Religion may be a particularly appealing path for women, who maintain interest in religion, attend religious services, and partic- ipate in religious activities more frequently than men (Jang & Johnson, 2005). This worldwide trend is reflected in the prison population: During a 1 -year period, 50% of the rolling male inmate population attended at least one religious service or activity, com- pared to 85% of the rolling female population (O’Connor, 2004). Moreover, the number of women in prison is steadily increasing, making research on female inmates particularly relevant. By yearend 2005, 107,518 females were in prison, constituting 7% of the total prison population (Harrison & Beck, 2006). Nevertheless, very few studies have looked at the benefits of religious partici- pation on women in prison. Theoretical Explanations for the Influence of Religious Participation on Prison Adjustment Two alternate theories have been offered to describe inmates’ adjustment to prison. According to the deprivation model (Sykes, 1958), inmate aggression is the result of stressful and oppressive conditions within the prison. In contrast, the importation model (Irwin & Cressey, 1962) explains inmates’ adjustment as the product of their histories and individual characteristics such as age, gender, family history, and other distinctive traits (Cao, 1997).