Hope,religiosity, and subjective well-being

This study explored the relationship between religiosity, hope, and subjective well-being among 430 South African university students (n = 324) and their family members (n = 104) (70.2% female; 88.4% black; 8.4% white). Data were gathered utilising measures of religiosity, hope, satisfaction with life, and affect balance. We applied structural equation modelling to examine both the direct effects of religiosity on hope, as well as the indirect effects of religiosity on life satisfaction and positive and negative affect via hope as mediator. Findings suggest pathway and agency hope to mediate the relationships between religiosity and life satisfaction, positive affect, and negative affect. Specifically, religiosity predicted higher levels of life satisfaction and positive affect, and lower levels of negative affect via agency hope. The results suggest agency hope to mediate the relationship between religiosity and subjective well-being.     

Are high levels of religiosity inconsistent with a high valuation of science? Evidence from the United States,China and Iran

We asked whether high levels of religiosity are inconsistent with a high valuation of science. We explored this possibility in three countries that diverge markedly in the relation between the state and religion. Parents in the United States (n = 126), China (n = 234) and Iran (n = 77) completed a survey about their personal and parental stance towards science. The relation between religiosity and the valuation of science varied sharply by country. In the U.S. sample, greater religiosity was associated with a lower valuation of science. A similar but weaker negative relation was found in the Chinese sample. Parents in the Iranian sample, by contrast, valued science highly, despite high levels of religiosity. Given the small size of our United States and Iranian samples, and the non-probabilistic nature of our samples in general, we caution readers not to generalise our findings beyond the current samples. Despite this caveat, these findings qualify the assumption that religiosity is inconsistent with the valuation of science and highlight the role of sociocultural context in shaping adults' perception of the relation between religion and science.     

Attentional bias for threat: Evidence for delayed disengagement from emotional faces

This study examined cognitive aspects of coping with stress, how these related to religiosity, and how they related to outcomes (positive mood and distress). Participants (n=126) were of Protestant or Jewish background, and had all experienced recent major stress. They were assessed on measures of religiosity, religious coping, perception of the consequences of the stressful event, attributions for its occurrence, and distress, intrusive unpleasant thoughts, and positive affect. Religiosity affected ways of thinking about the stressful situation, namely: Belief that G-d is enabling the individual to bear their troubles (religious/spiritual support), belief that it was all for the best, and (more weakly) belief that all is ultimately controlled by G-d. Religiosity affected neither the proportion of positive consequences perceived as outcomes of the event, nor the causal attributions examined. Religious background (Protestant vs. Jewish) had negligible effects on the cognitions measures. Causal pathway analysis suggested that religion-related cognitions might directly affect positive affect, but not distress. Problems of design and interpretation are discussed. The study suggests some cognitively mediated means by which religion may have comforting effects.     

An Investigation of Religion and Spirituality of Sexual Minorities in the United States: Exploring Perceptions,Intrinsic Religiosity,and Outness to Religious Communities

We investigated how sexual minority participants in the United States (N = 217; M age = 36.36 years) viewed organized religion and their relationships with a higher power. In addition, we examined the associations between levels of outness in religious communities, internalized heterosexism (IH), intrinsic religiosity, and depression. Open-ended responses revealed that views of organized religion fell into three categories—negative (57.9%), positive (9.1%), and ambivalent (33%)—and participants reported a variety of relationships to a higher power—existing relationship (61.5%), no relationship (19%), fractured relationship (4.6%), and some who felt unsure (10.8%). Participants with greater outness to a religious community reported less IH and higher intrinsic religiosity. Also, outness to a religious community moderated the association between IH and depression, such that there was not a significant association between IH and depression for individuals with low levels of outness. However, at average to high levels of outness, there was a significant association between IH and depression.     

Psychological distress,stressful life events,and religiosity in younger African American adults

Prior research has found that stressful life events relate to increased psychological distress as well as mental and physical morbidity, particularly in minority groups. However, there is limited understanding of factors that may influence this relationship. This paper examines psychological distress, stressful life events, and religiosity among younger African American adults between the ages of 18 and 43 (n?=?215). Stressful life events and religiosity levels did not differ by gender, though females reported greater levels of each distress category. Female gender and stressful events were predictive of increased levels of distress. Dimensions of religiosity related in unique ways to individual categories of distress. This would suggest that the role of religion in reduced distress differs according to the type of religious experience. Intrinsic religiosity was found inversely related to both total distress and depression; organizational religiosity inversely related to somatization and obsessive-compulsiveness; finally, non-organizational religiosity was inversely related to interpersonal sensitivity. Further research is needed across additional sociodemographic and economic categories to further clarify the relationship of religiosity, stressful events, and distress in younger African American adults.     

Why Virginity Pledges Succeed or Fail: The Moderating Effect of Religious Commitment Versus Religious Participation

Over the past two decades, virginity pledges have proliferated in the US, despite mixed results regarding their effectiveness. Few studies have examined possible mechanisms that may shed light on why pledges work for some individuals but not others. Using a sample of emerging-adults aged 18–24 years old (n = 1,380), we examine the influence of religiosity on pledge signing and adherence, specifically whether the effectiveness of pledges is moderated by religiosity. Findings show that while religious participation is positively associated with signing a pledge, there is a moderating effect of religious commitment. That is, when religious commitment is high, adherence to the pledge is greater. However, for pledge signers with low religious commitment, there are unintended negative consequences with regard to increased participation in risky sexual behaviors, whether compared to other people who signed the pledge who are equally committed to their religion or to individuals who have never taken such a pledge. Implications for research and policy are discussed.     

The Moderating Influence of Religion on the Behavioral Health of Formerly Incarcerated Men

Formerly incarcerated persons have been found to sustain disproportionate rates of infectious and chronic diseases that place them at elevated levels of morbidity and mortality. However, prior research has found that religiosity moderates risks for poor health outcomes. We assess the moderating influence of religiosity on non-compliance with health maintenance and risk behaviors found to be robust predictors of poor health. Findings indicated that religiosity was not significantly associated with health maintenance behaviors. However, religiosity did demonstrate a significant negative relationship with reductions in health risk behaviors including marginal reductions in prior substance dependency and significant reductions in opinions on extramarital and unprotected sex practices contrary to prior research findings of the prevalence of high sexual risk behaviors. Findings validate prior research that found this population at sustained risk for illness. However, the study demonstrated a clear inverse relationship between religion and health risk behaviors found to be prevalent among formerly incarcerated men. Results from this exploratory investigation suggest that the moderating influence of religion on high risk behaviors of formerly incarcerated men should be examined over a much longer study period with controls to tease out the unfettered influence of religion.     

Religiosity,Gender, and Natural Disasters: A Qualitative Study of Disaster-Stricken Regions in Iran

While religiosity is emerging as one of the more important subjects in disaster management, identifying gender differences in using religion as a coping method has attracted very little attention. The aim of this study was to explore the effects of religiosity on disaster-affected women and men in the setting of Iran. A field-based investigation using a qualitative approach was carried out to achieve the study’s purpose. Data were collected using in-depth unstructured interviews with 25 participants who had been damaged by recent disasters. Two themes, negative and positive effects of religiosity, and five categories were extracted from the data. Women may be influenced by religion more than men, and thus, they can play key roles in strengthening the positive effects of religiosity.     

Religion,Spirituality, and Alternative Health Practices: The Baby Boomer and Cold War Cohorts

Research in religion and health has suggested positive relationships, and most recently has concentrated on the experience of religion, or spirituality. Currently, cohort studies have shown that the baby boomers differ significantly from their elders in their approach to religion, preferring to explore spirituality rather than the religious doctrine of their elders. They also differ in their approaches to health, including greater acceptance and use of alternative health practices. This study isolates the baby boomer and cold war cohorts in order to explore differences in religion, spirituality and alternative health practices. Findings indicate that, for boomers, increased spirituality is significantly related to increased positive health perceptions, while their elders' health perceptions are related to increased religiosity. Alternative health practices and spirituality, however, are not related for either cohort. However, this study does identify important distinctions between the two cohorts. Future studies must recognize differing cohort constructions of reality concerning the meanings of health, spirituality and religion.     

Predicting attitudes towards seeking medical care among Nigerian immigrants in the UK

ABSTRACT

This study investigates the relationships between acculturation, religion, and coping styles; as well as their predictive potentials in relation to socio-demographic factors, on access to medical help among Nigerians in the UK. This is a cross-sectional study using questionnaires for data collection (N?=?297). Results revealed negative correlations between assimilative behaviours and religious behaviours and between religious behaviours, denial and religious coping. High levels of religiosity and coping through behavioural disengagement and self-blame predicted poor attitudes to medical help; but those who used instrumental support, emotional support, and active coping showed more positive attitudes to medical help-seeking. No gender differences in medical help-seeking were found, but older people sought medical help more than those who were younger; while affiliation to the Christian religion predicted positive attitudes towards medical help seeking. These findings have implications for policy development towards tailored interventions that can enhance healthcare utilisation among immigrants.     

The association between religiosity and alcohol use: the mediating role of meaning in life and media exposure

We examined whether meaning in life and exposure to media mediate the association between religiosity and alcohol use among members of the Jewish-orthodox community in Israel. One hundred and ten young adult men self-identified as orthodox (n?=?57) or secular (n?=?53) participated in the study. Participants completed self-report measures designed to assess meaning in life, media exposure, alcohol use, and craving. Our findings show that orthodox participants consumed less alcohol and reported less alcohol craving compared to their secular counterparts. Importantly, search for meaning in life and media exposure mediated the relationship between religiosity and alcohol craving. Our findings suggest that religion provides a sense of meaning that serves as a protective factor against alcohol craving, supporting existential theories. Furthermore, our studies show that practices that are associated with a religious lifestyle such as low exposure to mass media also serve as protective factors for alcohol use and craving.     

Personal (Non-)Religiosity and Policing

ABSTRACT

In many professions, personal religiosity can have a direct bearing on day-to-day practice and the implementation of policy. This article reviews fieldwork data from interviews with members of the Metropolitan Police Service in London, UK, and identifies the role that personal religiosity, or negative attitudes towards religion, can play in attitudes, practice, and expectations. Reflecting on debates about the nature of religious identity, the authors argue that in an arena where religion is increasingly seen to influence policy and practice, the personal religious or non-religious identity of the individual should not be seen as ‘outside’ the area of work but may require careful negotiation and articulation to avoid normative constructions of religion being applied inappropriately to local communities.     

Happiness, Materialism, and Religious Experience in the US AND SINGAPORE

This study examines relationships between three central human concepts. From national probability samples of adults in the United States and in Singapore, we measured happiness, materialism (operationalized as the three sub-scales of possession-defined success, acquisition centrality, and acquisition as the pursuit of happiness), and religious experience (using three scales measuring intrinsic religiosity, extrinsic religiosity, and religion as quest). It was expected and found that happiness is negatively related to overall materialism in both the US and in Singapore, although happiness" relationship with the three materialism sub-scales was mixed. We observed that adults in Singapore are less happy and more materialistic than those in the US It was expected that happiness would have a positive relationship with intrinsic religiosity and extrinsic religiosity, but a negative relationship with religion as quest. Though our results largely support these hypotheses, they produce some unexpected differences between the two countries and across the three religiosity dimensions. We conclude that happiness is not associated with people's material accumulation but with their perceived inner world. And happy people see their religion not so much as something they do as what they are.     

Perspectives of Homeschoolers Motivated by Religious and Moral Reasons

This study sought to highlight the association between motivation to homeschool and public school enrollment. Homeschooling parents (n?=?1052) across the United States responded to questions from a survey administered online. Logistic regression analysis and the chi-square test showed that homeschooling parents who chose the religious/moral answer option on the survey as the reason to homeschool, were less likely to choose to enroll into a public school program. Qualitatively, the narrative data of religious/moral homeschoolers and their reasons not to enroll in public education provided a number of themes, including quality of the environment (n?=?22) and reasons based on religion and faith (n?=?18). These findings may prove useful for public school officials who desire to know more about how some families make educational decisions.     

Are Religiosity and Spirituality Associated with Obesity Among African Americans in the Southeastern United States (the Jackson Heart Study)?

There are several lines of evidence that suggest religiosity and spirituality are protective factors for both physical and mental health, but the association with obesity is less clear. This study examined the associations between dimensions of religiosity and spirituality (religious attendance, daily spirituality, and private prayer), health behaviors and weight among African Americans in central Mississippi. Jackson Heart Study participants with complete data on religious attendance, private prayer, daily spirituality, caloric intake, physical activity, depression, and social support (n = 2,378) were included. Height, weight, and waist circumference were measured. We observed no significant association between religiosity, spirituality, and weight. The relationship between religiosity/spirituality and obesity was not moderated by demographic variables, psychosocial variables, or health behaviors. However, greater religiosity and spirituality were related to lower energy intake, less alcohol use, and less likelihood of lifetime smoking. Although religious participation and spirituality were not cross-sectionally related to weight among African Americans, religiosity and spirituality might promote certain health behaviors. The association between religion and spirituality and weight gain deserves further investigation in studies with a longitudinal study design.     

Is Urban Fathers’ Religion Important for Their Children’s Behavior?

Previous research suggests that many men increase their religious involvement after the birth of a new child. Using data on low-income urban fathers from the Fragile Families and Child Wellbeing Study (FFCW), this study extends this research by examining whether fathers maintain a higher rate of religious participation as children get older and how fathers’ religiosity may influence children’s behavior. Results suggest that although many urban fathers slightly increase their religious involvement after the birth of a child, most fathers attend religious services at a fairly consistent rate during the early years of their child’s life. Although there is only limited evidence suggesting that fathers’ religious involvement directly influences children’s behavior, there is evidence that fathers’ religiosity moderates the influence of other family characteristics on children; parental relationship quality and mothers’ religiosity are associated with fewer problem behaviors among children when fathers believe that religion is important to family life. Results also suggest that having a Black Protestant father is associated with fewer externalizing problem behaviors among young children. Overall, this study suggests that religion may be a source of support that encourages urban fathers to be engaged in their family life and promote positive development among children.     

Attitudes of Muslim Physicians and Nurses Toward Religious Issues

There is a growing body of evidence that suggests a positive role for religious involvement in physical and mental health. Studies have shown that attitudes of physicians toward religion affect their relationship with patients and their medical decisions, and in this way may ultimately affect treatment outcomes. Attitudes of nurses toward religion could also influence whether or not they address patients’ unmet spiritual needs. To assess attitudes of physicians and nurses toward religion and how these attitudes vary by education level and demographic characteristics, a total of 800 physicians, medical students, and nurses from some of the largest hospitals in Tehran, Iran, were approached, of whom 720 completed questionnaires (148 nurses, 572 medical students and physicians). The survey questionnaire included the Duke University Religion Index (DUREL), Hoge Intrinsic Religiosity Scale, a brief measure of Negative Religious Coping (NRCOPE), and the brief Trust/Mistrust in God Scale. Religious attitudes and practices were compared between physicians (medical students and physicians) and nurses. Regression analysis revealed that except for intrinsic religiosity, physicians were not less religious than nurses on any other dimension of religiosity. Training level (year of training) was a predictor of religiosity, with those having less training being the most religious. The findings suggest that there are few religious differences between nurses and physicians in Iran. However, religiosity may become less as the training level increases. Lack of emphasis in training on the important role that religion plays in health care may result in a decrease in religious involvement and the development of negative attitudes toward religion over time (displaced by a focus on the technological aspects of health care).     

Personality dimensions and religiosity among Kuwaiti Muslim college students

The aim of the present study was to examine the association between Eysenck’s personality dimensions and religiosity. A sample of 227 Kuwaiti Muslim undergraduates completed the Arabic versions of the Eysenck Personality Questionnaire, and the Muslim Attitude towards Religiosity Scale. Men obtained significantly higher mean scores on psychoticism than did their female counterparts and the effect size was medium. Religiosity significantly correlated with psychoticism (negative) and lie (positive) among men and women. In addition, religiosity significantly correlated with extraversion (positive) and neuroticism (negative) in women. The only predictor of religiosity was low psychoticism in men and women. The results were discussed in the light of religion of Islam. Most results of the present study reflect previous findings using participants from other religions.     

Observations of Muslim Physicians Regarding the Influence of Religion on Health and Their Clinical Approach

Although most patients report wanting their physicians to address the religious aspects of their lives, most physicians do not initiate questions concerning religion with their patients. Although religion plays a major role in every aspect of the life of a Muslim, most of the data on the role of religion in health have been conducted in populations that are predominantly non-Muslim. The objectives of this study were to assess Muslim physicians' beliefs and behaviours regarding religious discussions in clinical practice and to understand the factors that facilitate or impede discussion of religion in clinical settings. The study is based on a cross-sectional survey. Muslim physicians working in a tertiary care hospital in Saudi Arabia were invited to complete a questionnaire that included demographic data; intrinsic level of religiosity; beliefs about the impact of religion on health; and observations, attitudes, behaviours, and barriers to attending to patients' religious needs. Out of 225 physicians, 91% agreed that religion had a positive influence on health, but 62.2% thought that religion could lead to the refusal of medically indicated therapy. Over half of the physicians queried never asked about religious issues. Family physicians were more likely to initiate religious discussions, and physicians with high intrinsic religiosity were more likely to share their own religious views. Residents and staff physicians tended to avoid such discussions. The study results highlight the fact that many physicians do not address patients' religious issues and that there is a need to clarify ethically sound means by which to address such needs in Islamic countries. Medical institutions should work to improve the capacity of medical personnel to appropriately address religious issues. The training of clinical religious advisors is a promising solution to this dilemma.     

Psychological Consequences of Pregnancy Loss and Infant Death in a Sample of Bereaved Parents

This study aimed to explore a broad range of psychological reactions to trauma in a sample of bereaved parents in order to assess whether the traumatic framework is adequate for describing the entire range of emotional reactions to infant death. A sample of bereaved parents (N = 455) who lost their child through perinatal or postnatal loss were compared to a control group of parents (N = 110) who gave birth to a healthy child. Multivariate regression analysis clearly demonstrated that bereaved parents scored significantly higher on the Depression, Anxiety, Dissociation, Sleep Disturbances, Somatization, Interpersonal Sensitivity, and Aggression subscales of the Trauma Symptom Checklist. Consistent with previous studies, the results showed that for up to 5 years postloss bereaved parents expressed elevated levels of trauma-specific and psychological outcomes, in particular interpersonal sensitivity and aggression.