Relationships among Three Concepts of Authoritarianism in Adolescent Schoolchildren

Abstract

Classical authoritarianism has been proposed (Phillips, 1979b) as a central concept underlying all social attitudes. It has been associated with respectful attitudes to conventional authority and a desire to dominate others. Schoolchildren (= 117) attending high schools in Adelaide, Australia, completed measures of classical authoritarianism (Phillips, 1979a); directiveness, modified from Ray (1976); and attitudes toward institutional authority, adapted from Rigby and Rump (1981). Contrary to the proposal, intercorrelations between pairs of measures were small, with correlations significant for one sex only. It was concluded that the concept of classical authoritarianism has limited relevance to the social attitudes of children and that attitudes toward authority and the desire to dominate others are largely independent.     

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.     

Distinguishing Between Self-Classified Religious and Spiritual Groups of Emerging Adult Males: Conceptual and Psychometric Challenges

This study sought to determine whether measures of religion and spirituality could discriminate between emerging adult males who self-identified as both religious and spiritual (B), religious only (R), spiritual only (S), or neither (N). Two religion measures and three spirituality measures were employed to assess the constructs. It was predicted that those who self-identify as religious only would score significantly higher on the religion measures than those who identified as spiritual only, and those that identified as spiritual only would score significantly higher on the spirituality measures than those who identified as religious only. Results supported the first hypothesis, but not the second. The relationship between spirituality and religion measures indicated substantial overlap and the possibility of differential relationships between emerging male and female adults.     

Sexist attitudes and authoritarian personality characteristics among Australian adolescents

This paper examines the suggestion that sexism is a central feature of authoritarianism among young people. One hundred seventeen Australian adolescent schoolchildren completed questionnaires containing Phillips' (1979a, Child Study Journal, 9, 21–35) measure of classical authoritarianism for children and balanced measures of two other aspects of authoritarianism, namely, directiveness, modified from Ray (1976, Human Relations, 29, 307–325) and attitude to authority, modified from Rigby and Rump (1981, Journal of Psychology, 109, 109–118). Factor analyses of the results for classical authoritarianism replicated Phillips' earlier finding with younger schoolchildren that eight items identified as reflecting a sexist attitude loaded substantially on a first varimax rotated factor. These eight items constituted a reliable sexism scale (α = .80), which correlated significantly with the remainder of the classical authoritarianism scale, after controlling for the contribution of age (partial r = .30). However, the partial correlations with balanced measures of directiveness and attitude to authority were not significant. These results suggest that sexism may be one aspect of authoritarianism, rather than a central feature.     

Protestant Clergy and the Culture Wars: An Empirical Test of Hunter's Thesis

Examinations of culture wars typically assess the attitudes of the American public. This study instead focuses on culture wars among religious elites—clergy—and tests three aspects of the culture wars thesis: (1) whether religious elites are engaged in culture wars, (2) whether clergy attitudes are polarized on these issues, and (3) whether religious authority or religious affiliation is more salient in creating culture wars cleavages. Using data from a large random sample of Protestant clergy, we find a substantial amount of engagement in culture wars by all types of Protestant clergy. The amount of polarization is more attributable to views of religious authority (i.e., biblical inerrancy) than to religious tradition. Moreover, polarization among clergy is somewhat more evident on culture wars issues than on other social and political issues. These findings are generally supportive of the culture wars thesis and should help return examinations of culture wars back to where they were originally theorized to be waged: among elites.     

THE IMPACT OF RELIGION ON GENDER-ROLE ATTITUDES

Given the apparently growing significance of religion in American life, the general problem addressed in this paper was the relation between religious orientation and gender-related attitudes and behaviors. More specifically, this study examined variation over a range of dimensions of gender-role attitudes held by women in predominantly female and predominantly male college majors using religious devoutness and other variables as predictors. Five dimensions of gender-role attitudes were used familial roles, extrafamilial roles, male/female stereotypes, social change, and gender-role preference. No significanct difference was found between women in the two types of majors on any dimension of gender-role attitudes. Multiple regression revealed that religious devoutness was the most important variable among all those utilized in consistently predicting all five dimensions of gender-role attitudes.     

EQUAL WORTH AND GRACIOUS SUBMISSION

The relationship between Judeo-Christian beliefs and attitudes toward employed women was examined. Participants ( N = 9,742) responded to the National Opinion Research Center's General Social Survey (Davis & Smith, 1996a). Attitudes toward employed women varied by strength of religiosity, gender, religious affiliation, and year; as strength of religiosity increased, attitudes became more traditional. Men had more traditional attitudes than women. The women who are more religious had attitudes that were more conservative than less religious women. Christians had more traditional attitudes than Jews and the nonreligious. Between 1985 and 1996, attitudes became less traditional. These findings suggest that attitudes toward working women are changing in a gradual manner, but that men and women hold very different attitudes about working women, even within the same religious affiliation.     

Moral judgment and attitudes toward authority of political resisters

In an exploration of the personal basis of resistance to authority, moral judgment and attitudes toward authority were examined in 183 men and women political resisters, including antinuclear, draft registration, and tax resisters, and anarchists, and compared to 34 liberal and 29 conservative activists. The measures used were the Defining Issues Test and a specially designed attitude survey. As predicted, the differences between resisters and nonresisters were in the realm of cognitive beliefs and values. Strong rejection of political and social authority, a belief that individual conscience is a better guide to conduct than the law, a professed unwillingness to be in positions of authority over others, and a lack of conventional religious affiliation significantly differentiated the resisters from the nonresisters. The resisters also measured high in level of moral judgment but were significantly different only from the conservatives.     

Jewish identity and intentions to obtain breast cancer screening

This study explored the associations between 2 dimensions of Jewish identity (cultural identification and religious practice) and intentions to perform breast cancer screening. Ashkenazi Jewish women (N = 220) completed surveys as part of an ongoing study of breast cancer risk counseling. Multiple regressions examined the relationships between the 2 identity measures and intention to follow routine recommendations for mammography, intention to perform monthly breast self-exam, and interest in genetic testing for breast cancer susceptibility. Cultural identity positively predicted interest in testing, whereas religious identity was inversely related. Religious identity was a significant predictor of intention to adhere to mammography recommendations. Findings show that culture and religion, although correlated, may have different associations with health attitudes.     

Rebellious teens? Genetic and environmental influences on the social attitudes of adolescents

Genetic and environmental influences in social attitudes were investigated in adopted and nonadopted children (N = 654) and their biological and adoptive relatives in the Colorado Adoption Project. Conservatism and religious attitudes were measured in the children annually from ages 12 to 15 and in the parents during the 12-year-old visit. Multivariate genetic model fitting indicated that both conservatism and religious attitudes are strongly influenced by shared-family environmental factors throughout adolescence. In contrast to previous findings from twin studies, which suggest that genetic influence on social attitudes does not emerge until adulthood, the present study detected significant genetic influence in conservatism as early as age 12. There was no evidence of genetic influence, however, on religious attitudes during adolescence.     

For Better or Worse: Fundamentalists' Attitudes Toward Outgroups as a Function of Exposure to Authoritative Religious Texts

Fundamentalism not only predicts prejudice toward outgroups but also prosociality toward proximal targets and ingroups. Taking things a step further, we hypothesized that because fundamentalists tend to show submission to religious authority, their attitudes toward unknown targets and outgroups may vary significantly depending on the nature of the authoritative religious texts to which they are exposed. In three studies using hypothetical scenarios, the association between fundamentalism and prosocial attitudes (a) became negative after exposure to a violent biblical text (Study 1; unknown targets), (b) reversed from negative to positive after reading a prosocial biblical text (Study 2; negligent targets), and (c) became negative or positive following a violent versus prosocial biblical text (Study 3; atheist target). Additional results confirmed the uniqueness of fundamentalism compared to general religiosity, quest orientation, and authoritarianism, regarding such dependency upon religious authority. Findings also support the mediating roles of reported submissiveness to religious teachings and perceived symbolic threat.     

Prosocial Behavior and Religion: New Evidence Based on Projective Measures and Peer Ratings

An important discrepancy seems to exist between self-reports and laboratory studies regarding prosociality among religious people. Some have even suggested that this involves moral hypocrisy on the part of religious people. However, the assumption of the four studies reported here is that the impact of religiousness on prosociality is limited but exists, and does not reflect self-delusion. In Study 1 ( N = 106), religious young adults tended not to use indirect aggression in dealing with hypothetical daily hassles. In Study 2 ( N = 105), female students' religiosity was associated with willingness to help close targets in hypothetical situations but the effect was not extended to unknown targets. In Studies 3 ( N = 315, 105 triads) and 4 ( N = 274, 109 targets), religious targets not only reported high altruistic behavior and empathy, but were also perceived as such by peers (friends, siblings, or colleagues) in three out of four cases. Other results from the studies suggested that the prosociality of religious people is not an artifact of gender, social desirability bias, security in attachment, empathy, or honesty.     

Toward an Understanding of Religious Tolerance: Quest Religiousness and Positive Attitudes Toward Religiously Dissimilar Others

We interact frequently with individuals with religious beliefs that vary from our own. Although we may naturally prefer interacting with religiously similar others, individuals vary in their attitudes toward religiously dissimilar others. In the present set of studies, we examined how variability in quest religiousness affects religious tolerance. In Study 1 (N = 159), we found that quest religiousness in Christian undergraduates was associated with positive attitudes toward both non-Christian religious groups and atheists. In Study 2, 118 Christian undergraduates evaluated vignettes regarding a devout moral or an average morality Christian (ingroup) or Muslim (outgroup). Participants preferred moral targets relative to less moral targets. However, when rating moral targets, participants high in quest religiousness preferred the Muslim target (religious outgroup member), whereas those low in quest religiousness preferred the Christian target (religious ingroup member). We discuss implications for the links between quest religiousness and religious tolerance.     

Conflict Between Religion and Science Among Academic Scientists?

Using new survey data ( N = 1,646), we examine the attitudes academic scientists at 21 elite U.S. research universities have about the perceived conflict between religion and science. In contrast to public opinion and scholarly discourse, most scientists do not perceive a conflict between science and religion. Different from what other studies would indicate, this belief does not vary between social and natural scientists. We argue that maintaining plausibility frameworks for religion is an important correlate of whether scientists will reject the conflict paradigm, with such frameworks taking surprising forms. When scientists do not attend religious services they are more likely to accept the conflict paradigm. When scientists think their peers have a positive view of religion, they are less likely to agree there is a conflict between science and religion. Religious upbringing is associated with scientists adopting the conflict paradigm. Spirituality is much more important in this population than other research would lead us to believe. Results reformulate widely cited earlier research, offer new insights about how scientists view the connection between religion and science, and expand public discussion about religious challenges to science.     

Disentangling the belief in God and cognitive rigidity/flexibility components of religiosity to predict racial and value-violating prejudice: A Post-Critical Belief Scale analysis

Past research indicates that being religious is associated with prejudice toward racial and value-violating out-groups. However, this past research treated religiosity as a unidimensional construct without taking into account how different components of religiosity—belief in a higher power and the rigidity/flexibility of religious beliefs—are associated with measures of prejudice. Two studies examined the relationship between these two components of religiosity, as measured by the Post-Critical Beliefs Scale, and racial (African Americans, Arabs) and value-violating prejudices (atheists, gay men). As the flexibility of religious beliefs increased (literal vs. symbolic dimension), attitudes toward racial and value-violating out-groups became more positive (Study 1). As belief in God strengthened (exclusion vs. inclusion of transcendence dimension), attitudes toward value-violating out-groups became more negative. Study 2 demonstrated that these two components of religiosity fully mediated the relationship between general religiosity and prejudice toward African Americans, Arabs, and gay men and partially mediated the relationship between religiosity and prejudice toward atheists. Results are discussed in light of reexamining the conclusion that simply being religious is associated with prejudice.     

They Killed Our Lord: The Perception of Jews as Desecrators of Christianity as a Predictor of Anti-Semitism

Drawing on religious coping theory, we examined whether the appraisal that Jews desecrate Christian values (the stressor) is linked to anti-Semitic attitudes (the response). Further, we considered whether religious ways of understanding and dealing with this stressor (religious coping) mitigate or exacerbate the ties between religious appraisals of Jews and anti-Semitic responses. College students completed measures of desecration, anti-Semitism, and religious ways of coping with appraisals of Jews as desecrators of Christianity. Greater desecration was associated with greater anti-Semitism, after controlling for demographic variables and dispositional measures (e.g., particularism, pluralism, church attendance, Christian orthodoxy, fundamentalism, and authoritarianism). Religious coping in ways that emphasized expressions of Christian love were associated with lower anti-Semitism; ways of coping that emphasized being punished by God and Jews as demonic were tied to greater anti-Semitism. Perceptions of Jews as desecrators were predicted by higher levels of authoritarianism and religious orthodoxy, less closeness to Jews, greater exposure to messages of desecration, and less exposure to messages that counter the perception of desecration.     

Understanding the Veiling of Muslim Women in the Netherlands

In this study we analyze veiling as an Islamic religious practice among Turkish and Moroccan immigrant women in the Netherlands, investigating whether the strength of religious identity, education, contact with natives, and gender role attitudes can explain who veils and who does not. Confirming stereotypical interpretations of the veil as a religious symbol of a strongly gendered religion, we find that a strong Muslim identity and traditional gender role attitudes are positively associated with veiling. While our results seem to support predictions that contact with natives and education relate negatively with wearing a headscarf, these relationships with veiling are more complex. Education strengthens the positive relation between religious identification and veiling, indicating that most highly educated women endorse veiling as a religious practice if they are more religious. Contact with Dutch, however, weakens the association between religious identification and veiling, meaning socially well integrated women veil less often even if they are religious. We discuss our findings against the background of previous qualitative research on veiling as a religious practice and regarding theories on immigrant religion in Europe.     

Interfaith marriage attitudes in Muslim majority countries: A multilevel approach

ABSTRACT

This research uses multilevel structural equation modeling to examine Muslims’ attitudes toward interfaith marriage with Christians in 22 countries with a Muslim majority population (N = 21,373). Attitudes toward interfaith marriage, for sons and daughters separately, were measured with single items, and three binary items were used to measure participants’ religious beliefs. Overall attitudes were negative and more negative toward marriage of one’s daughter compared to one’s son. Stronger religious belief was associated with more negative attitudes, but less so for Muslims who perceived more similarities than differences between Islam and Christianity. Perceived religious similarity was associated with more positive attitudes. The proportion of Christians in a country was not associated with interfaith marriage attitudes. However, the association between belief and attitude was found to differ considerably across countries.     

‘Faking good’ with self-reported pro-authority attitudes and behaviours among schoolchildren

This study examined the relationship between the L Scale measure of social desirability responding on the Junior Eysenck Personality Inventory and two types of measures of self-reported pro-authority tendencies among schoolchildren. One type of measure assessed attitudes and the other behaviour, each in relation to the authority of parents and teachers. Positive and, in most cases, significant correlations were found between the L Scale and both types of measures. However, as predicted, correlations with the self-reported behaviour scales were, in general, significantly higher, suggesting that attitude to authority scales are less susceptible to bias resulting from ‘faking good’.     

The association of racial attitudes and spiritual beliefs in post-apartheid South Africa

Previous research has investigated the complex association between religious beliefs and racism. Many studies have found that fundamentalist religious beliefs are positively associated with racial prejudice among European and European American populations. However, few studies have examined whether this association is found in other cultures or whether the association also characterizes spiritual beliefs. Data from 493 South African university students from three racial backgrounds revealed significant differences among the groups. A positive association between fundamentalism and racial prejudice was found among participants, but general spiritual beliefs were negatively associated with racist attitudes. The results emphasize the need to address contextual factors that influence the association between religious beliefs and racism within a given culture.