Becoming a Religious None: Irreligious Socialization and Disaffiliation

The rise in the numbers of religious “nones” is an almost universal phenomenon across the Western world. The purpose of this study is to explore the extent to which religious nones are socialized to adopt a “no religion” position as children, as compared with disaffiliating during their teen or adult years. Related, among those religious nones who come from a religious background, we examine the timing and depth of a person's disaffiliation. This study sheds light on these issues by combining a quantitative analysis of religious nones samples in Alberta, Canada, America, and other international contexts with a qualitative analysis of 30 semistructured interviews with religious nones. Building on a stage of decline framework, we argue that while disaffiliation has been a lead catalyst for the growth among the religious none population—and we offer several observations of what fuels disaffiliation—moving forward we can and should expect irreligious socialization to gradually take the lead in explaining rising religious none figures.     

Confidence in Religious Leaders in Korea: A Research Note

Korea may provide an important testing ground for assessing religious growth as a correlate of religious authority. In Korea from 1985 to 1995, all religious groups experienced growth, but from 1995 to 2005 only the Catholic population did so. Favorable images of Korean Catholicism compared to other Korean religions point to one factor that may account for this trend, namely, confidence in religious leaders. Up to now there has been no empirical test measuring confidence in religious leaders among different religious groups in Korea. Using the 2003–2007 Korean General Social Surveys cumulative data, we found a hierarchy of confidence in religious leaders ranging from highest to lowest as follows: Catholics, Protestants, Buddhists, no religion. Our finding may suggest the continued vitality of Catholicism in Korea.     

Religious Influences on Teenage Childbearing Among Brazilian Female Adolescents: A Research Note

Scholars have shown increasing interest in the social implications of Protestant and, specifically, Pentecostal expansion in Latin America over the past several decades. This study uses data from the National Demographic and Health Survey in Brazil to explore the influence of religious affiliation and attendance on the reproductive behavior of unmarried female adolescents (ages 15–19). Results demonstrate that religiously affiliated female adolescents are less likely to have had a child during their teen years when compared with their unaffiliated peers. These protective effects are quite robust for adolescents who claim a Pentecostal affiliation, which is consistent with the doctrine of sanctification, including norms of sexual restraint. Results also demonstrate that teens who attend worship services frequently are significantly less likely to have had a child. These findings augment prior research on religion and fertility while calling attention to the protective effects associated with emergent niches in Brazil's increasingly diversified religious economy.     

Examining the Impact of Religious Initiation Rites on Religiosity and Disaffiliation over Time

Early religion scholars stressed the importance of institutionalized “rites of passage” to integrate and reinvigorate groups themselves. Surprisingly, little work, however, has explored the efficacy of such rites for the religious lives of individuals. Although research has examined the transformative role of semi‐institutionalized rites like short‐term mission trips and pilgrimages, we shift the focus to consider the potential influence of more fundamental initiation rites such as baptism, first communion, and bar/bat mitzvahs. Utilizing surveys 1 and 4 of the National Study of Youth and Religion and focusing on overall religiosity and disaffiliation as the outcomes, we examine whether experiencing a religious rite of passage during or before one's teenage years predicts the religious outcomes of young adults. We find no difference in religiosity over time between persons who experienced a religious rite passage and those who did not. However, those who underwent a religious rite of passage were 30 percent less likely to disaffiliate between data collection points. Tests for interactions show that the influence of such initiation rites does not vary across religious traditions. Findings suggest the experience of baptism, bar/bat mitzvah, confirmation, or other rites of passage matter primarily as durable markers of social identity, binding adherents to their faith community, if only nominally.     

Examining Religious Disaffiliation Through a Family Systems Lens: Implications for Treatment

Religious disaffiliation can be emotionally and relationally challenging. Research indicates that people who disaffiliate can experience grief, emotional distress, and even posttraumatic stress disorder (PTSD) symptoms. Research also indicates that disaffiliation can put strain on family relationships, yet exactly how this impacts the family system as a whole is much less understood. This qualitative study, using grounded theory analytic procedures, fills a gap in the literature by utilizing a systemic approach to explore the impact of religious disaffiliation on family units. Twelve participants from five different families representing five different religions were interviewed. At least one disaffiliated member and one affiliated member were interviewed from each family system. Results offered a deeper understanding of (a) the relational impact of religious disaffiliation and (b) the relational challenges of navigating interactions after disaffiliation. Six clinical implications are offered with the goal of helping family members understand their unique experience of this transitional time, process their emotions, enhance distress tolerance skills, and effectively communicate with one another in a spirit of kindness and respect to prevent relational wounds, expedite the healing process, and protect family bonds.     

Constructing Profiles of Religious Agreement and Disagreement Between Adolescents and Mothers: A Research Note

This research note describes the use of latent class analysis to examine how three dimensions of religiosity—the importance of religion (religious salience), attendance at religious services, and frequency of prayer—cluster together to form unique profiles. Building upon recent research identifying different profiles of religiosity at the level of the individual, we used data from the National Longitudinal Study of Adolescent Health to identify dyadic profiles of religious concordance or discordance between 14,202 adolescents and their mothers. We identified five profiles: one concordant (27% of sample), two discordant (25% of sample), and two of mixed concordance/discordance (49%). The profiles distinguish between various levels of adolescent/mother relations, suggesting that they may represent distinct family dynamics. They also distinguish between several variables (race, adolescent age, geographical region) in predictable ways, providing additional demonstration of the categories’ meaningfulness.     

The Effect of New Religious Movement Affiliation and Disaffiliation on Reflexivity and Sense of Self

Challenging the contemporary belief that emotional damage invariably results from new religious movement (NRM) participation, this study shows that membership in and exit from a world‐rejecting NRM may initiate the development of increased reflexivity and a personal sense of self for some former members. Out of a sample of 23 former members, 12 participants were identified who report prior histories of “other‐directedness” and for whom exit from an NRM instigated a shift toward increased independence and individuality. Employing symbolic interactionist theories of self, this article conceptualizes the process through which these participants may be understood to have gained in reflexivity and personal autonomy. Four case studies demonstrate how the identity loss and uncertainty suffered following exit can “shock” former members into self‐awareness and reflexivity, instigating a period of active learning about personal emotions, thoughts, and beliefs that leads to the active construction of a stronger personal self.     

Religious Attendance and Happiness: Examining Gaps in the Current Literature—A Research Note

Two major gaps exist in research examining the positive association between religious attendance and happiness. First, scholars have argued that this association may be because of people's perceived relationship with God or the social cohesion one experiences with other parishioners, but scholars have not studied both pathways simultaneously. Using nationally representative cross‐sectional data (General Social Survey), I first examine the influence of one's perceived relationship with God and one's perceived social cohesion within the religious community on happiness. One's perceived relationship with God is more strongly associated with happiness than is social cohesion. Second, scholars overwhelmingly use religious attendance as the independent variable, with happiness as the dependent variable. Using two waves of data from a nationally representative panel study (National Survey of Families and Households), I then examine the relationship between religious attendance and happiness over time, finding that religious attendance has a greater effect on happiness than happiness has on religious attendance.     

Catholic Disaffiliation in Britain: A Quantitative Overview

This article presents a quantitative assessment of Catholic disaffiliates—those who were brought up Catholic, but who now no longer identify as such—in contemporary Britain. Using British Social Attitudes data, it seeks to: 1) gauge the overall extent of Catholic disaffiliation and its significance relative to the retention/disaffiliation rates of other major Christian groupings; 2) identify patterns in the changing rates of Catholic retention/disaffiliation over the course of the twentieth century; 3) analyse Catholic disaffiliation in terms of key demographic variables (sex and age); 4) compare the current religious beliefs and prayer practices of different groups of Catholic disaffiliates and retainees. As will be argued throughout this article, in-depth study of Catholic disaffiliates sheds important new light on the sociology of Catholicism in modern Britain. Furthermore, it contributes to ongoing discussions of secularisation, precisely as a case study of change over time within a significant religious minority.     

Unraveling Religious Disaffiliation: The Meaning and Significance of Falling From the Faith in Contemporary Society

This article calls for placing what are termed affiliation and disaffiliation on equal footing in the study of religious expression. Recent developments suggest the importance of understanding disaffiliation as well as affiliation. Among the most important issues that must be addressed are adequately conceptualizing disaffiliation and developing a useful way of modeling the disaffiliation process. This article reviews and synthesizes existing research as a means of formulating an agenda for further work in this area.     

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.     

Churches in Dutch: Causes of Religious Disaffiliation in The Netherlands, 1937–1995

The Netherlands has become one of the most secular countries in the world. A vast majority of the Dutch people does not attend church regularly and more than half its population is not affiliated with any church at all. In this study we set out to test which individual and contextual characteristics affect religious disaffiliation. We deduced several hypotheses from theories on social integration and rationalization. To test these hypotheses we used retrospective data containing information on events that took place in the lives of our respondents since adolescence. These data were analysed using a discrete-time event history model. We found that the higher the level of rationalization in a certain year, the more likely people were to disaffiliate. This effect was particularly strong for young people. Moreover, by introducing rationalization in the model we found a number of spurious relationships that at first glance seemed to be causal. Not surprisingly, respondents were more likely to disaffiliate in cases where their partners were nonreligious. However, as respondents and their partners presumably are effected equally by rationalization, we cannot but conclude that the process of rationalization is mainly responsible for the process of religious disaffiliation that takes place in The Netherlands.     

Changes in Religious Giving Reflect Changes in Involvement: Age and Cohort Effects in Religious Giving, Secular Giving, and Attendance

We present two patterns over time in religious giving, secular giving, and religious service attendance. The first pattern describes the prewar cohort (born 1924–1938) as they aged between middle adulthood (ages 35–49) and their senior years (ages 62–76). The second pattern compares the baby boom cohort (born 1951–1965) in middle adulthood to the middle adulthood of the prewar cohort. We present patterns for all families as well as separately for Catholic and Protestant families using data from three sources. The prewar cohort increased their religious giving and attendance as they aged, but—compared to the prewar cohort in middle adulthood—baby boomers give less than expected to religion and attend less. Baby boomer giving is noticeably less than expected and attendance noticeably lower among Catholic boomers, but less so among Protestant boomers. We argue that together these patterns are evidence that changes in religious giving reflect changes in religious involvement.     

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.     

Cult Affiliation and Disaffiliation: Implications for Counseling

Between 2 and 5 million young adults are involved in cult groups in the United States. Psychohistorical influences, family dynamics, and religious values affect an individual's susceptibility to joining a cult. Cult affiliation affects the cult member and his or her family members. Although cults have high conversion rates, they also have high rates of disaffiliation. Counselors working with those who join and leave cults need to develop an awareness of clinical symptoms associated with doing so and use appropriate interventions.     

Imams in Flanders: A Research Note

This paper presents the results of an exploratory, mixed-method study on imams in Flanders. The research question was mainly who are they?, in an attempt to draw the first picture of their socio-demographic background, ethnicity, functions, and expectations with respect to their position in Flanders, or in Belgium more broadly speaking. The first three sections give context information about Muslims, Islam, and mosques in Belgium and Flanders. In the next sections, the research design and the results are presented. This presentation focuses on four issues: imams as immigrants; their tasks and workload; their job situation and attitude towards official recognition and payment; and finally their ambiguous attitudes towards government initiatives. We give also some reflections in dialogue with research on imams in other Western European countries. The conclusion discusses the challenges for imams and the government to become real partners within the further integration process of the Muslim community in Flanders and Belgium.     

A Note on Change in Creativity by Handedness Over A Maturational Time Period

Thirty left-handed and right-handed Ss (10 each from the second grade, fifth grade, and college) were compared on four subtests of the Torrance creativity test. At each age level, left-handed students had higher creativity scores than right-handers. The greatest differences were found on the Elaboration subtest.     

Reliability in Dream Research: A Methodological Note

The coefficients of internal consistency and retest reliability had been rarely investigated within the methodology of dream content analysis. Analyzing a dream series of elderly, healthy persons obtained from weekly telephone interviews, the internal consistency of a series of 20 dreams and retests after 4 or 22 weeks, respectively, had been computed. The findings indicate that dream recall and dream length are quite stable, but dream characteristics such as bizarreness and emotional tone underlie large intraindividual fluctuations. In order to obtain reliable measures for these variables which will be important for correlational studies, including waking-life trait measures, one has to obtain as many dreams as possible (about 20) in a very short time period. Further research is needed to extend the present findings to diary dreams and laboratory dreams.