Risk,religiosity, and emerging adulthood: description of Christian,Jewish, and Muslim university students at entering the freshman year

American students transitioning to university are at an increased risk for behaviours such as binge drinking, depression and suicidality. Despite the proliferation of prevention and intervention programs, rates remain high. Although religiosity is known to confer a protective effect in this population, it remains largely untapped as a resource because, among other reasons, it is poorly understood, poses ethical challenges, and exposes areas of distrust between the religious and medical establishments. This report describes the findings of a survey that examined possible factors explaining the relationship between religiosity, risky behaviours and emotional extremes in students as they transitioned into their first year of university. This study accounted for the religious diversity of the US by surveying Christian, Jewish, Muslim and religiously unaffiliated students. Findings indicated that religiosity was consistently and negatively correlated to risky behaviours across all faith groups. Interestingly, unique patterns in levels of religiosity emerged among the various faith groups. Similarly, patterns of engagement in risky behaviours demonstrated variation among religious groups. Our findings add to the body of evidence that suggests university-based professionals take into consideration student religiosity when creating prevention intervention programs for students.     

The Relationship between Workplace Status and Workplace Religious Expression

A growing body of literature explores religious expression in workplaces, but comparatively little research examines how religious expression might be shaped by inequality in workplace status. We hypothesize that perceived work autonomy and socioeconomic status (SES) both function as mediating links between organizational status and religious expression. Drawing on a sample of employed adults from a nationally-representative survey in the United States (n = 8611), we examine three modes of religious expression at work: displaying faith, feeling comfortable talking about faith, and expressing views when observing unfair work practices that conflict with faith. Results revealed that workers at the bottom of their organizations express their religiosity less than those at the top. Religious expression in the workplace is thus not simply a reflection of individual religiosity or religious identity, but also workplace power. Although perceived work autonomy mediated the relationship, SES buffered the relationship. Findings have important implications for workplace policy.     

Impact of religious affiliation and religiosity on forgiveness

The aim of the present study was to investigate the link between religiosity and forgiveness among Christian, Muslim, Jewish and secular affiliations. Measures of forgiveness included attitudes towards forgiveness (attitudinal) and tendencies to forgive transgressions in the past (behavioural) and future (projective). Religious faith, interpretation, prayer and religious service attendance were used to measure religiosity. Four hundred and seventy‐five Christian, Muslim, Jewish and secular individuals participated and completed an internet‐based questionnaire. This study found religiosity positively correlated with forgiveness. Religious groups reported significantly higher attitudinal and projective forgiveness than the secular group. Among religious groups, religiosity was a stronger determinant of forgiveness than the specific religion an individual was affiliated with. These findings suggested that faith is the strongest religiosity predictor of forgiveness.     

Muslim religious oratory on Swedish public service radio

This article analyses religious Morning Services, delivered by eight Muslim speakers, broadcast on Swedish public service radio during 2013 and 2014. Morning Services have been broadcast on Swedish radio since 1930, but only in recent years have non-Christian speakers been invited to contribute. Inviting religious minority speakers is understood as a strategy for incorporating selected representatives of religious minorities into hegemonic practices and discourses. The analysis identifies four shared discourses produced in the material and relates these discourses to hegemonic views regarding legitimate public expressions of religiosity in Sweden. The discourses are: 1) a positive discourse on religious pluralism, 2) a discourse that emphasises practical self-help-like effects of Muslim religious practice, 3) a discourse that articulates religiosity as challenging purported negative aspects of current society, 4) a discourse that raises difficulties which Muslims in Sweden face. The Muslim Morning Services illustrate a complex dialectic, as, on the one hand, they endorse hegemonic values and ideals and thereby contribute to and legitimise the status quo, while, on the other hand, their individual voices, personal narratives, and religious messages signify change through their use of public space which was previously unavailable to Muslims.     

Ethical narratives,street kitchens and doing religious difference amongst post-migrant communities in contemporary Britain

Street kitchens organised by religious groups in response to food poverty and homelessness have become a ubiquitous feature of British cities. Although a good deal of literature has explored this genre of social action, relatively little has analysed it as a feature of religious practice associated with post-migrant communities. This paper uses data drawn from ethnographic research on Sikh and Muslim street kitchens in two British cities to consider the significance of such initiatives amongst Britain’s South Asian communities. The paper focuses on the role of narrative in this context, deploying Ingold’s notion of ‘storied knowledge’ to analyse fluid, emergent ethical practices expressed through religion-related stories. These practices, envisaged here as ‘religioning’, draw on South Asian religious traditions creatively reconfigured in the postcolonial city. I argue that such developments constitute a significant diasporic intervention into settled accounts of ‘faith’ as a vehicle for ethical citizenship in British urban environments.     

Liberation as a Correlate of Religiosity: a Christian–Muslim Perspective on Fundamental Trust

This article explores the dialectical relationship between liberating trust in reality and religious faith in God, interpreted from a Christian–Muslim perspective. An underlying conviction is that liberation constitutes a necessary mutual correlate of a “true” religiosity, i.e. liberation is to be conceived as both prerequisite for and realization of a genuine religiosity, and vice versa. As opposed to a “true” religiosity, born from liberating trust and finding its fulfilment in prophetic action aimed at liberation of human realities, religious belief and practice that stem from fundamental mistrust are likely to deteriorate into either religious fundamentalism or indifferentism. The article focuses on fundamental trust in reality as capable of evoking the liberating and uniting force of religious theory and praxis. It aims to render explicit the religious and ecumenical potential (hitherto not fully realized) of the theological–ethical considerations of Hans Küng, in particular within a Christian–Muslim framework. The first part of the article, more conceptual in character, examines Küng's views on fundamental (mis)trust and its religious implications. The second part seeks to identify theological insights that shed light on the specifically Christian and specifically Muslim interpretations of liberating trust. My hope is that this study may contribute to a truly global ecumenism whose objective is to render religion an instrument of liberation, not oppression.     

Islamic Trauma Healing: Integrating Faith and Empirically Supported Principles in a Community-Based Program

Access to adequate, much less state-of-the-art, mental health care is a global problem. Natural disasters, civil war, and terrorist conflict have forcibly displaced millions of Muslims and have resulted in a remarkable level of individual and communitywide trauma exposure. As a result, many are at risk for posttraumatic stress and other trauma-related disorders. Many religiously oriented Muslims traditionally rely on Islamic principles and teachings, as well as their community, to cope with and address trauma-related distress. Islamic Trauma Healing is a six-session, lay-led group intervention developed within a Somali Muslim community that integrates evidence-based trauma-focused cognitive-behavioral therapy principles with cultural and religious practices aimed to enhance uptake and create an easily up-scalable intervention for a wide range of trauma. In sessions, narratives of prophets who have undergone trauma (e.g., Prophet Ayyub, faith during hard times) present Islamic principles and facilitate cognitive shifts. Group members spend individual time turning to Allah in dua (i.e., informal prayer), focused on exposure to trauma memories. Program themes arc across suffering to healing to growth following trauma. This paper describes the core theoretical principles and methods in the Islamic Trauma Healing program. We also describe leader perspectives and the program’s train-the-trainer model, in which lay leaders are trained to further disseminate the program and allow Islamic Trauma Healing to be owned and sustained by the Muslim community.     

The relationships between religiosity,stress, and mental health for Muslim immigrant youth

Acculturation, or the process of change that takes place as a result of intercultural contact, can cause a range of stressors. The task of managing this acculturative stress is particularly difficult for Muslim immigrants in Western contexts due to the global rise of Islamophobia. Research investigating the experiences of young migrant Muslims has found inconsistent results regarding the moderating influences of religious identity and religious practices on the relationship between stress and mental health. The current study examined whether levels of religiosity interacted with distinct forms of acculturative stress in the prediction of depression and well-being for Muslim youth in New Zealand. Results painted a complex picture of the relationships between religiosity and mental health, finding that greater religiosity is generally positive for youth outcomes, but it also carries the risk lowering levels of mental health through its interactions with acculturative stress.     

Mosques,Churches, and Civic Skill Opportunities in Indonesia

This article examines the role of houses of worship as institutions where individuals acquire civic skills that can be deployed for political participation in the world's largest Muslim‐majority democracy: Indonesia. Drawing on participant observation and interviews in Muslim, Protestant, and Catholic religious communities in Yogyakarta, Indonesia, this article investigates three questions: (1) What opportunities exist for individuals worshipping in Indonesian churches and mosques to develop and practice civic skills as part of their religious engagement? (2) Does civic skill opportunity vary across religious denominations? and (3) What factors might explain variation across different religious settings? The study shows that mosques offer fewer prospects for their worshippers to develop civic skills than do churches. These denominational differences can be explained by a house of worship's management practices, which are shaped by its degree of autonomy, style of worship, and the relative size of the religious denomination.     

Exploring the Impact of Religious Beliefs,Leadership, and Networks on Response and Recovery of Disaster-affected Populations: A Case Study from Indonesia

Although religion often comprises a central component of the social and cultural make-up of communities in developing countries affected by disasters, there is often limited understanding of how religious faith, religious leaders, and religious institutions contribute to vulnerability and resilience in the post-disaster period. Using a case study related to the earthquake in Yogyakarta, Indonesia, in 2006, our research examined the role of faith and religion from the perspective of affected populations, including individuals, religious leaders, and academics. The research suggests complexity in fatalistic thinking and the role of religious activities, where both vulnerability and resilience co-existed. The nature of religious leadership was found to be highly dependent on the individual, although leaders primarily saw their roles as supporting the psychological recovery of the affected population. Examining religious institutions suggests that physical structures, collective engagement in activities, networks, and theological perspectives provided opportunities for initiatives aiming at disaster risk reduction, although not all of these aspects remain functional in the aftermath of disasters. The article concludes by discussing the importance of incorporating religious faith and institutions in disaster risk reduction programming and unifying messages between faith and non-faith organizations.     

Measuring Religiosity in a Majority Muslim Context: Gender,Religious Salience,and Religious Experience Among Kuwaiti College Students—A Research Note

The meaning of traditional and alternative measures of religiosity in a majority Muslim context is examined using the Islamic Social Attitudes Survey (ISAS). Specifically, this article reports a test of whether traditional religiosity measures are useful in a majority Muslim context. Differences between men and women are explored as well as the extent to which demographics, schools of thought, and religious socialization are significantly correlated to religious salience and religious experience. Results suggest the need to use alternative measures of Islamic religiosity and to take gender difference into account. Islamist political affiliation and religious socialization are positively associated with religious salience and experience for women, while more traditional measures such as mosque attendance and Qur’anic reading are associated with religious salience and experience for men, even after controlling for religious sect.     

Engaging with Faith Councils to Develop Stoma-specific Fatawās: A Novel Approach to the Healthcare Needs of Muslim Colorectal Patients

Intestinal stomas are common. Muslims report significantly lower quality of life following stoma surgery compared to non-Muslims. A fatwā is a ruling on a point of Islamic law according to a recognised religious authority. The use of fatawās to guide health-related decision-making has becoming an increasingly popular practice amongst Muslims, regardless of geographic location. This project aimed to improve the quality of life of Muslim ostomates by addressing faith-specific stoma concerns. Through close collaboration with Muslim ostomates, a series of 10 faith-related questions were generated, which were posed to invited local faith leaders during a stoma educational event. Faith leaders received education concerning the realities of stoma care before generating their fatawās. The event lead to the formulation of a series of stoma-specific fatawās representing Hanafi and Salafi scholarship, providing faith-based guidance for Muslim ostomates and their carers. Enhanced communication between healthcare providers and Islamic faith leaders allows for the delivery of informed fatawās that directly benefit Muslim patients and may represent an efficient method of improving health outcomes in this faith group.     

Questions of condom use in the Muslim and Catholic response to HIV and AIDS in Nairobi,Kenya

Religious leaders in Roman Catholic and Sunni Muslim communities in Kenya’s capital city of Nairobi are charged with responding in an official capacity to the pressing concerns facing their respective communities both theologically and practically. However, speaking about sexuality from a religious perspective particularly on the use of condoms in AIDS prevention has been rather troublesome topic many leaders and clergy find problematic discussing openly. This paper offers a comparative analysis of Muslim and Catholic views on sexuality by establishing the parameters within which to consider the presence and activity of Catholic and Muslim leaders in Kenya and the holistic, grassroots approach in responding to the AIDS epidemic in Nairobi regarding condom use.     

Predictors of quality of life of Portuguese Americans: identity,acculturation, and religiosity

ABSTRACT

Utilising the Multicultural Assessment-Intervention Process (MAIP) framework, the present study examined the effects of acculturation, ethnic identity, and religiosity on Portuguese Americans’ perceptions of their quality of life. Several culturally-sensitive variables were used to predict quality of life attitudes among a convenience sample of 305 Portuguese American adults. A structural model with quality of life as the outcome variable, Portuguese identity as the predictor, and Anglo orientation and religious faith as separate mediators was tested and a simple mediation structure involving religious faith was confirmed. While Portuguese identity predicts quality of life directly, when religious faith was added into the model as a mediator, much of the predictive value of Portuguese identity on quality of life was funnelled through religious faith. Implications for future Portuguese American research were discussed.     

Inheritance of Religiosity Among Muslim Immigrants in a Secular Society

This study examined the intergenerational transmission of religiosity within Muslim immigrant families who live in the Netherlands, a rather secular society. We studied whether transmission of religiosity within immigrant families is influenced by warm family relations on the one hand, and integration into the host country on the other hand. Two analyses were carried out on a nationally representative sample of Turkish and Moroccan first- and second-generation immigrants aged 15–45, in the Netherlands. The findings support the hypotheses to some extent: warm family ties are found to facilitate religious transmission but transmission is stronger when parents have different national backgrounds. A stronger transmission is found within families that are stronger embedded in religious communities; however there are large differences between men and women. Our research shows that the influence of parental religiosity cannot be ignored in the study of immigrants’ religiosity.     

Cognitive style and religiosity: The role of conflict detection

Recent research has indicated a negative relation between the propensity for analytic reasoning and religious beliefs and practices. Here, we propose conflict detection as a mechanism underlying this relation, on the basis of the hypothesis that more-analytic people are less religious, in part, because they are more sensitive to conflicts between immaterial religious beliefs and beliefs about the material world. To examine cognitive conflict sensitivity, we presented problems containing stereotypes that conflicted with base-rate probabilities in a task with no religious content. In three studies, we found evidence that religiosity is negatively related to conflict detection during reasoning. Independent measures of analytic cognitive style also positively predicted conflict detection. The present findings provide evidence for a mechanism potentially contributing to the negative association between analytic thinking and religiosity, and more generally, they illustrate the insights to be gained from integrating individual-difference factors and contextual factors to investigate analytic reasoning.     

Representing Father–Son Relationships among African-American Muslim Men in Film and Television

African-American Muslims are well-known for their prison reform ministries and initiatives aimed at assisting disenfranchised men and women in inner city communities. In media discourse, the redemption narratives of young African-American Muslim men in these environments have often been stimulated by African-American Muslim leaders who function as highly influential fatherly figures that usually stress an importance of fatherhood in ameliorating juvenile delinquency and hopelessness. While fatherhood is a cherished institution among Muslim families, this analysis focuses on depictions of father-son relationships among African-American Muslim men in film and television. This study examines relationships between Muslim sons and non-Muslim fathers, Muslim fathers and non-Muslim sons, and fathers and sons who both embrace Islam throughout these visual narratives. In exploring these relationships, the article examines the impact of African-American Muslim fathers on their sons’ faith and spiritual development, negotiation of masculinity, management of racism, confrontation of Islamophobia, and maintenance of discipline, social mobility, and life skills.     

Reflective minds and open hearts: Cognitive style and personality predict religiosity and spiritual thinking in a community sample

We examined associations between two psychological constructs, analytic cognitive style and the personality facet ‘Openness to Experience’, and several dimensions of religiosity: religious affiliation, strength of faith and spiritual epistemology. In a relatively large (N = 1093), older community sample (M = 55.4 years), analytic cognitive style was associated with a lower probability of affiliating with a religious denomination and a higher probability of possessing strong religious faith. Overall, openness was also associated with a lack of religious affiliation but was positively related to possessing a spiritual epistemology. A path‐analytic model revealed that openness had a positive relationship to both faith and religious denomination that was mediated by spiritual epistemology, but negative direct relationships with religiosity after the meditational effects were taken into account. Taken together, these results extend previous findings on the effect of cognitive style on religiosity and provide a new perspective on the complex relationship between cognitive and personality factors and different dimensions of religiosity. Copyright © 2014 John Wiley & Sons, Ltd.