Religious Belonging,Religious Agency,and Women's Autonomy in Mozambique

Women's autonomy has frequently been linked with women's opportunities and investments, such as education, employment, and reproductive control. The association between women's autonomy and religion in the developing world, however, has received less attention, and the few existing studies make comparisons across major religious traditions. In this study, we focus on variations in levels of female decision‐making autonomy within a single religious tradition—Christianity. Using unique survey data from a predominantly Christian area in Mozambique, we devise an autonomy scale and apply it to compare women affiliated with different Christian denominations as well as unaffiliated women. In addition to affiliation, we examine the relationship between autonomy and women's religious agency both within and outside their churches. Multivariate analyses show that women belonging to more liberal religious traditions (such as Catholicism and mainline Protestantism) tend to have higher autonomy levels, regardless of other factors. These results are situated within the cross‐national scholarship on religion and women's empowerment and are interpreted in the context of gendered religious dynamics in Mozambique and similar developing settings.     

Faith‐Based Decisions? The Consequences of Heightened Religious Salience in Social Service Referral Decisions

Previous research suggests that clergy members are often an initial contact for people seeking advice or social services and clergy often refer such individuals in need to outside agencies. Recent "faith-based initiatives" seek to engage churches and religious groups more deeply in social service delivery, potentially changing the mix of organizations to which clergy might refer people in need. In addition, public debates about faith-based social services have drawn attention to religion, often in politically divisive ways. Using semi-structured interviews and vignettes in which key characteristics of outside agencies are experimentally varied, we explore the implications of this heightened attention to religion on clergy referrals. We find that increasing the salience of religion affects clergy referral choices, with some clergy even willing to sacrifice quality care and resources for an individual in need when religious options are available as referral choices. We argue that this occurs at least in part because making religion salient in policy and referrals makes religious differences salient as well.     

Does a Nation's Religious Composition Affect Generalized Trust? The Role of Religious Heterogeneity and the Percent Religious

Is religion more of an integrative or a divisive force in contemporary societies? We use multilevel analyses of World Values Survey data from 77,409 individuals in 69 countries to examine how both the percent of the population that is religious and the religious heterogeneity of a country are related to generalized social trust, the willingness of individuals to trust “most people.” When we first examine the main effects of the percent religious and religious heterogeneity we find no evidence that either variable is related to trust in the ways predicted by major theories. However, the combination of these two variables has a huge negative relationship with trust. Countries that are both highly religious and religiously heterogeneous (diverse) have, on average, levels of trust that are only half the average levels of countries with other combinations of these two variables. The results have important implications for understanding the role of religion in modern societies.     

Pornography,Religion, and the Happiness Gap: Does Pornography Impact the Actively Religious Differently?

Club good models developed by economists suggest that the club provides a benefit to members by fostering the provision of semi-public goods. In the case of religion, churches create enforcement mechanisms to reduce free riding. Consequently, the psychic costs of deviant activity should be higher for individuals who belong to religious groups with strong social norms. Data from the General Social Survey are used to examine whether the cost of using pornography is greater for the more religiously involved. We measure the cost of using pornography as the happiness gap or the gap between the average happiness reported by individuals who do and individuals who do not report using pornography. The happiness gap is larger for individuals who regularly attend church and who belong to religious groups with strong attitudes against pornography.     

Lived religion and the religious field

ABSTRACT

In the study of lived religion, the focus on laypeople as religious agents can result in the simplistic juxtaposition of religion-as-practised by individuals and religion-as-prescribed by institutions. This perspective leads to analyses that over-emphasize agency and overlook the embeddedness of religious persons in intricate power relations that expand beyond the institution(s) closest to them. I propose that Pierre Bourdieu’s social theory, particularly as related to the religious field, offers tools for tackling this issue. While Bourdieu’s work has been criticized for relegating the laity to the status of passive consumers of religious goods, his theorizations can also be employed to produce nuanced micro-level accounts that prioritize laypeople’s practical knowledge of the field and the positions they take within it. Based on my case study of older Finnish women’s normative assessments related to religion, I demonstrate how scholars can investigate the role which their informants’ histories and investments within the religious field play in their religion-as-lived. The women in my study, lifelong members of Orthodox or Lutheran churches, defended their positions in the increasingly individualistic Finnish religious field through an emphasis on childhood socialization as the foundation of ‘proper’ religion.     

Social Affiliation from Religious Disaffiliation: Evidence of Selective Mixing Among Youth with No Religious Preference During the Transition to College

The number of individuals claiming a nonreligious identity in the United States is on the rise, with one‐fourth of the overall U.S. public failing to identify with any of the major religious traditions. In this article, we examine whether religious disaffiliation structures social network formation in a social context in which religious identification (and religiosity) is a salient cultural marker. We take advantage of unique data on the personal networks of youth transitioning into a college where religion is a culturally salient facet of everyday life. We hypothesize that, if there is nonreligious homophily, it may result from an attraction of the disaffiliated to each other or from a repulsion away from the religiously affiliated. Results of exponential random graph models suggest that both mechanisms may be at play. We find that religious “Nones” and affiliated non‐Catholics are disproportionately more likely to form and maintain relationships with one another and are relatively less likely to form and maintain relationships with members of their respective religious out‐groups. We close by outlining the implications of our findings and delineating promising avenues for future research.     

The Long Arm of Religion: Childhood Adversity,Religion, and Self‐perception Among Black Americans

Significant associations between childhood adversity and adult mental health have been documented in epidemiological and social science research. However, there is a dearth of research examining this relationship among black Americans, as well as into what cultural institutions and practices may help individuals in dealing with childhood adversity. This study suggests that religion may be an important resource for black Americans in the face of early‐life socioeconomic and health disadvantage. Using data from the National Survey of American Life, a nationally representative sample of both African Americans and black Caribbeans (n = 5,191), this study outlines a series of arguments linking childhood adversity, religiosity, and self‐perception among black Americans. The results suggest some support for religious involvement in moderating—or buffering—the harmful effects of childhood adversity on the self‐esteem and mastery among black Americans, specifically religious service attendance and religious coping. In addition, the results reveal that religion may also amplify the deleterious effects of childhood disadvantage on adult mental health. Study limitations are identified and several promising directions for future research are discussed.     

Religion and Civic Engagement in Muslim Countries

Previous studies of religion on civic and political participation focus primarily on Western Christian societies. Studies of Muslim societies concentrate on Islamic religiosity's effect on attitudes toward democracy, not on how Muslim religious participation carries over into social and political arenas. This article examines the relationship between religion and civic engagement in nine Muslim‐majority countries using data from the World Values Surveys. I find that active participation in Muslim organizations is associated with greater civic engagement, while religious service attendance is not. In a subset of countries, daily prayer is associated with less civic engagement. The main area in which Muslim societies differ from Western ones is in the lack of association between civic engagement, trust, and tolerance. Religious participation is a more significant predictor of secular engagement than commonly used “social capital” measures, suggesting a need to adapt measures of religiosity to account for differences in religious expression across non‐Christian faiths.     

Is there None Left to Say Anything?

Abstract. Remarks made by Lutheran leaders in Africa indicate that the churches have not been responding to the crisis of the HIV/AIDS pandemic sufficiently. In this essay I ask how the churches would be better prepared to act and also, more broadly, how the churches act to begin with. The dialogue between religion and science can assist us with both tasks as we consider the challenge of HIV/AIDS as a focus for this dialogue. First, analysis by social scientists can uncover what problems face any effort to motivate churches to act—and, for that matter, any individual member of a church group. I argue, further, that we can discover the difficulties associated with producing action by religious communities by looking not at abstract theological ideas but by investigating the way those ideas are conveyed in worship. I explore the worship patterns of Lutherans to show what sort of view is actually produced by the week‐to‐week messages of liturgical texts. I contend that a different approach both to worship and to action can be produced by reconsidering our views of reality as seen through the eyes of contemporary science.     

Work, Family, and Religious Involvement for Men and Women

Do family formation and social establishment affect religious involvement in the same way for men and women, given increasing individualism and rapid changes in work and family roles? Using a random sample of adults from upstate New York (N = 1,006), our research builds on previous work in this area by using multiple measures of religious involvement, using multiple measures of individualism and beliefs about work and family roles, placing men and women in their work context, and looking at the relationships separately by gender. Men’s religious involvement is associated with marriage, children, and full‐time employment, signaling social establishment and maturity. Women’s involvement is higher when there are school‐aged children in the home, but it is also more intertwined with the salience of religion and with an assessment that religious institutions are a good fit with their values and lifestyles, including egalitarian views of gender. For men and women, views of religious authority and the role of religious institutions in the socialization of children are associated differently with religious involvement at different life stages. We call for further research to understand the gendered nature of religious involvement and the role of beliefs about work, family, and religion in explaining why individuals choose to be involved in religious institutions.     

Secularity and Irreligion in Cross‐National Context: A Nonlinear Approach

As part of the conversation about the characteristics and scope of secularization in contemporary society, the implications of low levels of self‐defined atheism and explicit rejection of religion in nations with low levels of religious beliefs are not yet sufficiently explored. In response, this study uses aggregated data from the World Values Survey, the European Values Study, and Cross‐National Socio‐Economic and Religion Data from the Association of Religion Data Archives to investigate the relationships between nonbelief, atheism, and lack of confidence in churches or religious organizations. Regression findings show a concave curvilinear relationship between secularity (measured as the percentage of the population that does not believe in God) and irreligion (measured as (1) the percentage of self‐defined atheists in a country and (2) the percentage of individuals in a country who have no confidence at all in religious organizations). In other words, this study suggests that nonbelief is associated with an increase in self‐defined atheism and the lack of confidence in religious organizations, but that this effect wanes the more secular a society is. The findings further highlight the complexity of nonreligiosity and imply that a linear association cannot be assumed between measures of secularization, secularity, and irreligion.     

Heaven and Health: How Black,Latino, and Korean Christians View the Relationship Between Faith and Health

Religious congregations have increasingly been viewed as potential access points to health care in underserved communities. Such a perspective stems from a robust literature identifying the unique civic role that churches potentially play in African American and Latino communities. Yet, research on congregational health promotion has often not considered how congregants view the connections between religious faith, physical health, and the church community. In order to further interrogate how congregants view the church’s role in health promotion, we compare views on the relationship between faith and health for two groups that are overrepresented in American Christianity and underrepresented in medical careers (African Americans and Latinos) with a group that is similarly religious but comparatively well-represented in medical professions (Korean Americans). Drawing on data from focus groups with 19 pastors representing 18 different congregations and 28 interviews with church members, we find that churches across all three groups promote initiatives to care for the physical health of their members. Nonetheless, notable differences exist in how each group frames the interface between religious faith and physical health. African Americans and Latinos highlighted the role of faith in providing physical healing while Korean Americans saw the support of the religious community as the main benefit of their faith. Distrust of medicine was primarily articulated by members of African American churches. The results offer important implications for the future potential and nature of health initiatives in racial minority communities.     

Religious Beliefs,Diet, and Physical Activity Among Jewish Adolescents

Despite a well‐documented connection between religion and mortality, the link between religion and obesity‐related outcomes and behaviors has not been adequately studied, particularly among adolescents. This study examines whether self‐reported religious beliefs influence decisions about physical activity and diet in a sample of Jewish adolescents (n = 351). The results show that reporting a stronger influence of religious beliefs on health behaviors is associated with behaviors related to physical activity, but not diet. In adjusted regression models, individuals who report that their religious beliefs influence decisions about being physically active “a lot” have significantly more active days per week than those who say their religious beliefs do not influence such decisions. Similar effects are seen with regard to the students’ overall amount of sedentary time. The results shed light on previously documented relationships between religion and health, provide practical implications for religious organizations and leaders, and suggest areas for future research.     

Exploring the Enigmatic Link between Religion and Anti‐Black Attitudes

This review explores social psychological perspectives on the complex relationship between religion and anti‐Black prejudice in the United States. We examine the different ways in which religiosity has been conceptualized by behavioral scientists. We consider the methodological limitations of previous research, as well as how the advent of priming research introduces new empirical questions regarding religiosity and anti‐Black prejudice, such as whether activation of different religious conceptions (e.g., God versus religion) or priming via different types of stimuli (e.g., words versus images) produces different outcomes. Finally, we discuss the lack of diverse samples in the present literature and highlight the need for additional research with Black American respondents. Conclusions consider the real world implications of links between religion and anti‐Blackness for both White individuals (e.g., intergroup relations) and Black individuals (e.g., psychological functioning).     

Trust in God and Trust in Man: The Ambivalent Role of Religion in Shaping Dimensions of Social Trust

We use data from the National Election Study (2000) to analyze relationships among measures of religious orientation and commitment and three aspects of social trust. Results from OLS and ordered logistic regression models indicate that individuals affiliated with specific denominations (e.g., Pentecostal and other Christian) tend to display significantly lower levels of certain types of social trust than members of mainline Protestant denominations, once a variety of controls have been applied. This pattern is reversed, however, among respondents who attend church more frequently and who report that religion provides them substantial guidance in their daily lives.     

The Differential Impact of Religion on Political Activity and Community Engagement

Many religions have an ethos of community betterment that can spur their members to contribute to society in meaningful ways. Yet much of the literature on religion and politics tends to focus on how places of worship increase explicitly partisan activities like voting or donating to a political campaign. Does religion affect community engagement in the same ways that it does political participation? A unique research design executed in Little Rock, Arkansas, USA brings together religious data on individual beliefs and behaviors, clergy messaging, and congregation culture to examine religion’s effects on both political activity and community engagement. The results demonstrate that religion influences both types of behaviors, but not always in the same ways. For instance, it appears as though many congregations tend to develop cultures that encourage either community engagement or political activity, rather than both, with Black Protestant churches as an exception. Additionally, individuals that hold providential religious beliefs tend to have higher levels of community engagement but lower levels of political activity. These findings indicate that religion influences different types of participation differently.

     

Community and Christianity in the Black Church

The authors explore the experience of Christian religion for many African Americans. In response to racial discrimination and prejudice within churches, African Americans developed a Christian tradition with distinct meanings, beliefs and practices. This tradition provides a foundation for social activism within the church, community and American society, as well as community among church members. The recent Black church burnings are discussed with respect to the more traditional Christian African American view of religion. Implications for incorporating the religious traditions of Christian African Americans into counseling practice are explored. (The authors use the term Black church or African American church as a surrogate for Christian African American church throughout the article. The terms Black and African American will also be used interchangeably).     

Local Religious Subcultures and Generalized Social Trust in the United States

Using multilevel analyses of 21,193 General Social Survey respondents nested within 256 metropolitan areas and counties, we find that individuals’ willingness to trust others is strongly related to the denominational make‐up of geographic areas. The percent of evangelical Protestants in the population negatively predicts individual‐level generalized trust, while percent mainline Protestant and percent Catholic positively predict trust. The effect sizes of these results are large and robust to statistical controls, and they hold even among nonmembers of the religious groups; for instance, “percent evangelical” predicts lower trust even among nonevangelicals. Black Protestant population share initially appears to predict lower trust, but the association disappears after adjusting for racial residential segregation. Following a longstanding theoretical tradition in the sociology of religion, we argue that the religious characteristics of places—not just individuals—shape local subcultures in ways that affect a broad range of behaviors, attitudes, and values such as generalized trust.