Spirituality and Subjective Religiosity Among African Americans, Caribbean Blacks, and Non‐Hispanic Whites
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Patterns and correlates of self-perceptions of spirituality and subjective religiosity are examined using data from the National Survey of American Life, a nationally representative study of African Americans, Caribbean Blacks and non-Hispanic Whites. Demographic and denominational correlates of patterns of subjective religiosity and spirituality (i.e., religious only, spiritual only, both religious/spiritual and neither religious/spiritual) are examined. In addition, the study of African Americans and Caribbean Blacks permits the investigation of possible ethnic variation in the meaning and conceptual significance of these constructs within the U.S. Black population. African Americans and Caribbean Blacks are more likely than Non-Hispanic Whites to indicate that they are "both religious and spiritual" and less likely to indicate that they are "spiritual only" or "neither spiritual nor religious." Demographic and denominational differences in the patterns of spirituality and subjective religiosity are also indicated. Study findings are discussed in relation to prior research in this field and noted conceptual and methodological issues deserving further study.Existing literature on the topic of religiosity and violent behaviour is still underdeveloped and much of the research is concentrated on Christian religiosity. Most of the literature on the topic suggests that religiosity acts as a protective factor for violent behaviour. The mechanisms through which this effect is seen however, are still poorly understood, though there are a wealth of criminological theories to provide a foundation upon which to hypothesize. The present study employs a quantitative approach to investigate the relationship between religiosity, alcohol consumption and violent behaviour. Explanatory, self-report questionnaires were distributed to 226 undergraduate students at one university in North West England in the year 2016 and unlike most previous studies on the topic, the present study did not exclude participants based on their religion, additionally including those who do not have a religion to act as a control group of sorts. Overall, findings were largely consistent with those of previous research, with religiosity being found to have negative correlations with both violent behaviour and alcohol consumption. The relationships between religiosity and nine risk factors for violent behaviour and were additionally investigated, the results of which were varied. Furthermore, the present study concludes that religiosity does not have consistent effects across all religious groups, and that any findings concerning religiosity cannot be generalised to any religious group other than those investigated.
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This article explores the religiosity of Muslim women joining Srikandi Lintas Iman, a women interfaith community in Yogyakarta. Using Glock and Stark's theory on religiosity from the sociological perspective and Tiliouine & Belgoumidi's domains of religiosity, the research questions are how the religiosity of Muslim women in SRILI, and how their activities in interfaith dialogue contribute to their religiosity dimensions as an individual. Data was gathered through questionnaires and in-depth interviews. This paper finds out that Muslim women joining an interfaith community can improve their religiosity in several ways. Activities and programs of SRILI contribute to its member religiosity both directly and indirectly.
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This paper introduced and analyzed concept definition of religiosity and its differences and similarities in measuring research,compared psychological structure theory and measuring instrument of religiosity,and made a research review on religiosity development of children and teenagers,cross-cultural research of religiosity,family influence on religiosity,and gender difference of religiosity.Finally,this paper summarized some problems of the researches on religiosity and its possible research trend in the future.
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Abstract This study investigated the relationship between religious affiliation and level of religiosity and consumer product‐ and store‐switching behavior among South Korean consumers. Comparisons in switching behavior are reported for three different denominational groups prevalent in South Korea (Buddhism, Catholicism, and Protestantism), non‐religious affiliated respondents, and among persons exhibiting different levels of religiosity. Religious affiliation, including non‐affiliation, was not found to be significantly related to switching behavior. However, consumers reporting high levels of religiosity were found to be significantly less likely to engage in product purchase‐ and store‐switching behaviors than those reporting lower levels of religiosity. Consumers reporting high levels of religiosity are also less likely to engage in product purchase switching behavior than non‐religious affiliated consumers (i.e., no religiosity consumers). This pattern held across denominations. Statistically significant differences in switching behavior were not obtained between consumers reporting low levels of religiosity and those respondents who expressed no religious affiliation. Copyright © 2009 John Wiley & Sons, Ltd.
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Certain Aspects of Religiosity and Orientations toward the Vietnam War among Missouri Undergraduates
In a survey of Undergraduates (N=325) in April of 1971, with measurements of religiosity and orientations toward the Vietnam War, religious background was significantly related to both Vietnam War attitudes and actions. Religiosity was found to be inversely related to dovish attitudes and actions on each of three indicators of religiosity (subjective importance, frequency of attendance, and belief continuity), as well as a religiosity index based on a combination of the three. Religiosity held up as a determinant of orientations toward the war when other factors were statistically controlled. Finally, when attitudes toward the war were controlled (in addition to other factors), religiosity was inversely related to protest actions against the war.
Church attendance
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This paper examines two questions. First, how stable is religiosity over time? Second, how does religiosity affect the stability of attitudes over time? I begin by discussing several reasons why religiosity might help to stabilize attitudes. Then, drawing on the 1992-94-96 National Election Study panel, I examine the stability of religious tradition, religious movement identification, church attendance, view of scripture, and the overall importance of religion. For the most part, these indicators are found to be fairly stable, though not uniformly so. I then examine the effect of religiosity on the stability of attitudes towards abortion. Religiosity is found to have no significant impact. I conclude by speculating on reasons why.
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Abstract In this paper, the question of the religiosity of Ivan III is considered through the prism of his church policy. The behavior of the Grand Duke in various situations is also analyzed to trace some of the features of his religiosity as compared to the traditional view.
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Prism
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Having previously delineated the religious characteristics of the five profiles of religiosity presented throughout this book, this chapter describes other nonreligious characteristics of youth who belong to each of the five classes. This provides more insight into the demographic characteristics of these youth and suggests how families, peers, and religious institutions may contribute to how youth live out their religiosity. The chapter also examines associations between membership in the five classes and outcomes such as deviant behavior, health, and well-being. In other words, this chapter investigates other life situations and characteristics that are related to how adolescents live out their religiosity.
Religious Life
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Realm
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Changes in religiosity, problem behavior, and their friends' religiosity over a 2‐year period were assessed in a sample of five hundred and fifty‐nine 15‐year‐old Indonesian Muslim adolescents. Adolescents self‐reported their religiosity, problem behavior, and friendships; the religiosity of mutual friends came from friends' self‐reports. A parallel process analysis of growth curves showed that adolescents' religiosity trajectories covaried with both problem behavior and friends' religiosity. Using a cross‐lagged model in which prior levels were controlled, religiosity at 10th and 11th grades predicted friends' religiosity 1 year later, suggesting that adolescents select friends of similar religiosity. This study provides evidence that religion is intertwined with other aspects of adolescent development and illustrates the importance of contextualizing adolescent religiosity within an ecological framework.
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