Discrimination and religiosity among Muslim women in the UK before and after the Charlie Hebdo attacks

In January 2015, media outlets reported a series of attacks by Islamic terror groups in France, instigated at the offices of the Charlie Hebdo publication. Previous research has indicated that the consequence of exposure to terrorist attacks can extend beyond the immediate victims, with a potentially international reach. This secondary data analysis compares the perceptions of discrimination, religiosity, and religious engagement of 240 Muslim women in the UK, recruited before and after the Charlie Hebdo attacks. The results indicate greater religious engagement and perceptions of discrimination among those women recruited after the attacks. This suggests that the impact of such events may reach beyond the immediate victims, and societies need to develop and provide support in response to such attacks, regardless of the geographical location of the event.     

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.     

Health,social comparisons,and psychological well-being: Their cross-time relationships

The purposes of this short-term longitudinal study were to investigate (a) stability and change in social comparisons across time; (b) the relationship between physical health and the use of social comparisons across time; (c) whether psychological well-being is best predicted by prior or concurrent social comparisons; and (d) the moderating effects of social comparisons. Community-dwelling elderly women (N=149) completed self-report instruments designed to measure social comparisons, psychological well-being, and physical health at two times, 2 years apart. Worse health at Time 1 predicted more frequent and less positive social comparisons at Time 2. Concurrent, but not prior, social comparisons contributed to a number of domains of psychological well-being. Further, the effects of prior health status on subsequent psychological functioning (Time 2) were moderated by social comparison processes. Women in poorest health who engaged in positive social comparisons showed less depression and anxiety and more positive relations with others at Time 2. Little support was found for the influence of prior psychological functioning on subsequent physical health.     

Ego Integrity in the Lives of Older Women: A Follow-Up of Mothers From the Sears,Maccoby, and Levin (1951) Patterns of Child Rearing Study

Ego integrity, Erik Erikson's (E. H. Erikson, 1963) concept of psychological maturity in later life and the pinnacle of 8 stages, has been one of the least studied of all his stage constructs. This paper explores the meaning of ego integrity (as assessed by C. D. Ryff & S. G. Heincke, 1983) in the lives of a sample of older women, by examining the predictors and concomitants of ego integrity (EI), using data from interviews conducted with the same women in 1951 and 1996 and a questionnaire administered in 1996. A 3-step regression model revealed that “identity” assessed in 1951 predicted generativity in 1996; the level of educational attainment and marital status were also significant predictors. In step 2, generativity alone predicted ego integrity, which in turn predicted depression. Ego integrity was associated with higher marital satisfaction in the mothers' lives, both in the past and in the present; it was implicated in better relationships with their adult children, in the mothers' willingness to both give and receive help, and in several dimensions of psychological well-being.     

Religion in the 21st Century

Abstract :  The secular minded element of society is actually the minority. However, this minority are often the ones running our politics. Because of this, Christians, especially in Europe, seem to think it pertinent to ally with them. But Christians in the West—because they forget about being Christians and neglect the great majority of Christians in the less secular‐minded South—run the risk of enforcing the hate many Muslims have for the West. Like the Christians of the Southern Hemisphere, such Muslims are not and will most likely never be as secular minded as European "Christians" tend to be. An interdisciplinary research program at University of Copenhagen ( Religion in the 21^st Century ) hopes to address these crucial issues. As a research area of priority this initiative will contribute to a better understanding of the position of the 90 percent religious‐minded in relation to the 10 percent secular‐minded in the world today.     

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.     

Coping with Severe Mental Illness: Relations of the Brief COPE with Symptoms, Functioning, and Well-Being

The way patients cope with the experience of having an episode and being hospitalized for psychiatric disorder may relate to symptom severity, social functioning, and psychological well-being. Coping was assessed among 70 psychiatric inpatients diagnosed primarily with schizophrenia, major depressive disorder, and schizoaffective disorder. The Brief COPE—a questionnaire developed in health psychology (C. S. Carver, 1997)—was administered in interviewer-assisted format during patients' stay on the ward. Thirty patients were re-interviewed an average of 6 weeks after discharge. Among patients with schizophrenia, schizophrenia symptom severity correlated inversely with adaptive coping (e.g., acceptance, planning, seeking support) but did not correlate with maladaptive coping (e.g., self-blame, denial). Among those with schizophrenia, deficits in adaptive coping also predicted relative increases in schizophrenia symptoms over time, controlling for intake symptom severity. Among patients without schizophrenia, maladaptive coping correlated concurrently with depressive symptoms. Several hypothesized associations between concurrent coping, functioning, and well-being were also documented.     

Are Muslims a Distinctive Minority? An Empirical Analysis of Religiosity,Social Attitudes,and Islam

Scholarly and public discourses on Muslim immigrants in Europe have questioned if Islam is an impediment to sociocultural adaptation and whether Muslims are a distinctive group in their religiosity and social values. We use a new survey of 480 British Muslims in conjunction with the British Social Attitudes Survey to examine differences between Muslim and non‐Muslim Britons on religiosity (practice, belief, salience) and moral and social issues regarding gender, abortion, and homosexuality. Muslims are more religious than other Britons, including both British Christians and religious “nones.” Muslims also are more conservative than other Britons across the range of social and moral attitudes. Multivariate analysis shows, however, that much of the difference on moral issues is due to socioeconomic disadvantage and high religiosity among Muslims. Although being a highly religious group in an otherwise secular country renders Muslims distinctive, factors that predict social conservatism among all Britons—high religiosity and low SES—apply similarly to Muslims.     

高中生感恩对心理幸福感的影响:领悟社会支持和基本心理需要的链式中介作用

本研究采用感恩量表GQ-6、领悟社会支持量表、基本心理需要量表以及心理幸福感量表,测查了583名高中生,考察了社会支持和基本心理需要在感恩与心理幸福感之间是否起着链式中介的作用。结果表明:(1)领悟社会支持和基本心理需要在感恩和心理幸福感中起着链式中介的作用;(2)在感恩—领悟社会支持—基本心理需要—心理幸福感这一链式中介模型中,除了领悟社会支持到心理幸福感这条路径的系数不显著以外,其余的路径系数均显著。此外,本研究不支持心理幸福感量表的原维度构念。以往研究对该量表构念的结论不一,存在争议,建议对该量表进行全面修订。     

提供社会支持与心理幸福感的关系——自尊的中介作用

目的：初步探讨提供社会支持、自尊与心理幸福感的关系。方法：运用相关和回归分析法对自尊、提供社会支持和心理幸福感三个问卷调查结果进行处理。结果：提供社会支持总分分别与自尊、心理幸福感总分相关显著（r=0.46,P〈0.01;r=0.50,P〈0．01）;增加了自尊变量之后,提供社会支持对心理幸福感的标准回归系数（B）由0．503下降至0.306。结论：自尊是提供社会支持与心理幸福感的中介变量。     

Dogmatism,Religion, and Psychological Type

A sample of 422 female undergraduate students, attending a university-sector college in Wales specialising in teacher education and liberal arts subjects, completed the Myers-Briggs Type Indicator together with the Troldahl-Powell Dogmatism Scale. The data demonstrated that higher dogmatism scores are most clearly associated with sensing rather than intuition. Higher dogmatism scores are also associated with extraversion rather than introversion, and with judging rather than perceiving. No significant difference in dogmatism scores were found between thinking and feeling.     

Toward a Tripartite Factor Structure of Mental Health: Subjective Well-Being,Personal Growth,and Religiosity

According to recent research findings, the domain of psychological well-being may be represented by 2 basic factors: subjective well-being (e.g., happiness, life satisfaction) and personal growth (e.g., self-actualization, a sense of meaningfulness). This study tested the hypothesis that in addition to those 2 factors, a 3rd basic factor is necessary to adequately describe the ways in which people search for well-being. That factor is a type of religiosity that is based on other-centeredness and self-renunciation. A sample of 242 undergraduate and graduate students completed 10 measures of psychological well-being that resulted in 21 scales and subscales. Principal components analyses provided initial support for a tripartite model of psychological well-being. Results also suggested that current measures of personal growth may measure either the autonomy or mature social relationships components of the construct.