The gendering of heterosexual religious young adults’ imagined futures

This article draws from a mixed-methods project that examined religion, youth, gender, and sexuality among young women and men aged between 18 and 25, from various religious traditions, and living in the UK. It charts how unmarried heterosexuals imagined their future lives in relation to marriage and parenthood. We deploy conceptual literature on ‘imagined future’, which is under-used in the sociology of religion, to explore what difference, if any, religious belonging makes to the futures the participants imagined. We assert that religion is part of their cultural tapestry, which broadly informed their values and actions. In other words, religion, as a component of culture, provides a ‘toolkit’ which they used in imagining futures that they deemed meaningful. This article contributes significantly to literature on gender and religious cultures and imagined future, highlighting the complex and interweaving role religion played in the way young adults in this study imagined their future gendered lives.     

“Doing Gender” and “Doing Religion” in Science: A Cross-National Examination

Women tend to be both underrepresented in science and overrepresented in organized religion, yet the connection between these two phenomena is rarely examined. With survey data collected among 6,537 biologists and physicists from four national contexts—the United States, the United Kingdom, Italy, and India—we test whether science as a social field shapes religious expressions and attitudes differently for men and women. Findings reveal a religious gender gap in India and Italy but not in the United States and the United Kingdom. Further, except in Italy, men had higher odds of perceiving religion and science to be in conflict, believing that their colleagues have a negative attitude about religion, and reporting that science made them less religious. Evidence suggests that men in science may disproportionately internalize normative pressures to masculinize by eschewing religion. Our findings have implications for selection into academic science and the practice of religion among men and women in science.     

Current teaching practice for religious education in Hong Kong: implications for ‘learning from religion’

The human development (HD) model for religious education (RE) emphasises how students benefit from studying religion. However, detailed teaching practices for ‘learning from religion’ are not fully understood. In this article, lesson observations, school documents and interview data were collected from two Christian primary schools in Hong Kong (HK) . Two lessons were analysed as paradigmatic examples of the teaching for student development in RE lessons. This study found that the teachers helped their students engage in religion by giving them opportunities to associate religion with their lives through religious and moral-related contents. The use of daily life and religious experiences with discussions was the pedagogical approach for moving RE from just ‘the teaching of religion’. Moreover, various opportunities for student reflections to enhance personal and moral development were observed. Future studies should consider examining the theory of the adopted model and its classroom practice, which can aid understanding regarding the role of RE for student development and its global identity.     

Perceptions of South African Emerging Adult FET College Students on Sexual Practices in Relation to Religion

HIV and AIDS are rapidly spreading amongst the world’s 15- to 24-year age group, particularly in sub-Saharan Africa. Despite vigorous government interventions and campaigns, 10 % of South African youth in the age cohort 15–24 are infected with HIV and AIDS. Furthermore, for the first time in history the world has its largest number of individuals under the age of 30 years. Researchers are desperately seeking a solution and have found religion to play an important role in moderating risky sexual behaviour amongst youth. This exploratory qualitative study aims to increase our understanding of emerging adult Further Education and Training (FET) students’ perceptions of the role of religion and religious beliefs in their sexual decision-making and practices. The qualitative data emerged from five focus group discussions, each consisting of 12 heterosexual emerging adult FET college students aged 18–24 years, selected using random sampling. Participants were representative of all the major South African racial groups (Blacks, Whites, Coloured and Indians) as well as different religious and cultural groupings. Secularisation theory was used as a theoretical framework for this study. These focus group discussions revealed the following themes: Theme 1—religious institutions need to embrace change in order to become effective social agents of change. Theme 2—a need for open discussion and communication concerning current issues related to young people’s sexual health (by religious institutions/religious leaders). Theme 3—perceptions of religion’s negative sanctions towards sexual behaviour. Theme 4—religious leaders’ indifference and abdication of responsibility to the problems that youth face. Theme 5—religion and condom-related beliefs. Theme 6—perceptions of religious leaders as role models. Theme 7—emerging adults general concern for the moral decay of society. Theme 8—perceptions of whether religion has an influence on young people’s sexual decision-making and practices.     

Gendered contours of contemporary South Asian religious practices in the context of migration: second-generation Jain women and men in Britain and the US

Viewing religion through the social constructionist lens and adopting the methodological approach of ‘lived religion’, this article draws attention to the gendered contours of contemporary Jain practice. Although Jain dharma is a non-theistic, non-institutionalised religion, gender differences are embedded within lay practice in India. In contrast, analysis of qualitative data (interviews conducted with 50 second-generation, middle- and upper middle-class Jain women and men in Britain and the US) reveals a gender convergence in patterns of everyday religious practice and performance. I argue that the social turn in late modern societies, together with the dominance of a neo-orthodox approach among diasporic Jains, facilitates this convergence. Further, shifting patterns of religious practices suggest that religion is an important site for the negotiation of gender identities in the context of migration. The construction of Jain religious selves enables young Jains—both women and men—to navigate multiple and contradictory femininities and masculinities and to display more affective, relational, and compassionate selves in late modern societies.     

The Effects of Investments in theSocial Capital of Youth on Political and Civic Behavior in Young Adulthood: A Longitudinal Analysis

This paper uses the National Education Longitudinal Study to examine whether early investments in the social capital of young people produce greater political involvement and civic virtue in young adulthood. Parental involvement in a young person's life, youth religious involvement, and voluntary association participation were some of the forms of social capital hypothesized to influence adult political behavior. Structural equations modeling was used to trace the effects of the presence of social capital as early as the 8th grade year in shaping young adult political and civic behavior. The analysis shows that early extensive connections to others, close familial relationships, religious participation, and participation in extracurricular activities in one's youth are significant predictors of greater political and civic involvement in young adulthood.     

Religion as a Predictor of Psychological Distress in Two Religious Communities

Although spirituality and religion play a role in the lives of many North Americans, the relationship of these variables to symptoms of affective disorders has not been rigorously studied. The authors, therefore, evaluated the extent to which religious factors predicted symptoms of distress in a large community sample of 354 individuals (120 Christian and 234 Jewish). Results indicated that religious denomination was a poor predictor of distress. However, general religiousness (e.g. importance of religion), religious practices (e.g. frequency of prayer), and positive religious core beliefs predicted lower levels of worry, trait anxiety, and depressive symptoms, whereas negative religious core beliefs predicted increased symptoms. These variables accounted for a small but significant portion of the variance in reported symptoms after controlling for covariates. These findings are taken to indicate that religion is an important factor to consider when evaluating and treating distress in religious individuals. Implications for clinical practice of empirically supported treatments with religious individuals are explored.     

Religion and Subjective Well‐Being Across Religious Traditions: Evidence from 1.3 Million Americans

I examine the relationship between religious service attendance and two domains (cognitive and affective) of subjective well‐being using Gallup Daily Poll data, which has a sample size over 1.3 million. I find that religious attendance is positively associated with both domains of subjective well‐being in all religious traditions examined, including non‐Christian traditions and “religious nones.” The strength of the association varies significantly across the traditions: stronger among Christian groups—particularly among the groups that are, on average, more observant—than among non‐Christian religions or “religious nones.” The stronger association among the observant groups is partly due to the lower level of well‐being among nonattendees in those groups than nonattendees in less observant groups. I also find that the association is stronger among individuals who consider religion an important part of life than among those who do not. Finally, my findings suggest that religious service attendance is equally strongly related to both domains of subjective well‐being.     

Reconsidering religion and fandom: Christian fan works in My Little Pony fandom

Studies of religion and fandom have tended to explore the extent to which fan cultures might be seen as forms of surrogate religion. This article suggests that a more detailed examination of the way in which believers use their faith within their individual fandoms would offer more interesting insights into both contemporary religious practice and fandom. Conducting a case study of ‘Brony’ fandom (adult fandom of cartoon My Little Pony: Friendship is Magic), this article explores the ways in which Christian fans use fan fiction and art to promote religious literacy, explore theological issues and engage in evangelism and exegesis. Fan knowledge is used as a way to quickly impart and explore complex religious concepts in a manner which utilises the shared culture of fandom. This should not be seen as a symptom of ‘mediatisation’ but as part of a complex synthesis of faith and popular culture.     

The Catholic Church and Croatia's Two Transitions1

Abstract

In this article we examine the religious situation in postsoviet Estonia. Traditionally a Christian country, Estonia today is strongly influenced by its Soviet past. Only one third of the population belongs to a particular religion, while nearly half the population say that religion plays no role in their lives. The state's attitude towards the various religions is remarkably positive and the legislation concerning religious organisations is very liberal. Most believers in Estonia belong to Lutheran and Orthodox churches. The biggest non-Christian religion is Estonian Native Religion, and there are also Buddhist, Jewish and Muslim communities. In the late 1990s several problems arose concerning legislation and religious studies at schools. Discussion of these topics found the Christian denominations on one side and non-Christian religions on the other. Although the question whether Religious Studies should be a compulsory subject in schools is still fervently disputed, this now happens in the secular media, while discussion has more or less ceased amongst the various religions. The dialogue between Christian and non-Christian religions is nearly non-existent and there seems to be no will to intensify interrelations. If problems emerge, the representatives of the various religions turn to the state rather than discuss them among themselves.     

Religious studies and claims of satanic ritual abuse: A rejoinder to Stephen Kent

Care of the dying is likely to be a useful indicator of trends in Christianity, a religion which for centuries has been deeply concerned with the problem of death. The article identifies three approaches to the spiritual dimension in contemporary terminal care—a religious approach, an ecclesiastical approach and an approach that identifies the spiritual as the search for meaning. Though the ecclesiastical approach dominates practice, the ‘meaning’ approach is becoming fashionable and represents a highly individualized, postmodern variety of religion with similarities to the New Age—a surprising conjunction in those hospices with a Christian foundation.     

What Difference Does Youth Group Make? A Longitudinal Analysis of Religious Youth Group Participation Outcomes

Though many congregations structure youth ministry programs to foster desired religious and social outcomes, questions remain regarding whether participation in religious-based youth programs is beneficial for the youth involved. Studies show that religion typically results in positive life outcomes for youth, but less is known about the causal mechanisms through which religion makes a difference in their lives. Data analyzed are from two waves of the National Study of Youth and Religion (NSYR). This article examines the effect of youth participation on adult support, church connections, and moral values. A multivariate analysis with lagged dependent variables indicates some effects of youth group participation as well as self-selection processes.     

Economy of Shadows: The Effects of Restrictive Regulation on Religiosity in China

Religion is permitted in China, but its practice is tightly regulated by the state. This paper uses individual-level longitudinal data to investigate the association between religious regulation and religious outcomes in China. Measures of regulation are constructed from instances of state action against Christians as well as Christian perceptions of unfair treatment by the government. In summary, as regulation increases, an individual is less likely to identify with a religion and less likely to say that religion is important. For those individuals without religious identification in either wave, regulation is negatively associated with religious importance. Yet, for those individuals with identification in one or two waves, regulation is either unassociated or even positively associated with importance. These findings contribute to research on regulation of religion and religion in China. More broadly, they demonstrate the state can wield considerable power over people's private lives but also that this power has limits.     

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.     

Marginalized Experiences of Hispanic Females in Youth-Based Religious Groups

As part of a larger ethnographic study on the role of religion in the lives of youth in the United States, data collected through fieldwork at Protestant evangelical ministries in the Chicago area show an emerging pattern of marginalized experiences for "at-risk" teenaged and college-aged Hispanic females who are involved in youth-based religious groups and activities. We suggest a contradiction emerging from our findings: churches desire to save youth from risky behaviors, thus accommodating their ministries to meet the needs of the at-risk youths; yet, the churches simultaneously promote traditional gender roles that foster feelings of oppression. This forces the young women into a difficult position: conform and maintain the connectedness to the ministry, or resist the traditional expectations and forfeit what a youth group provides to at-risk youth.     

A Lateral Reading of Religion: Christianity in Sister Relationships

Sociologists of religion continue to give precedence to parent–child transmission in studies on religion and family. In doing so, other kinds of family relationships that also influence religious beliefs and practices remain in the background. In this article, instead of using a vertical lens, religion in the family is approached through a lateral reading of sisters’ religious lives. Drawing on 13 biographical accounts, which included family diagrams and time-lines, conducted with adult women who identified as sisters and as Christian, this article examines the intersection of religion with practices of intimacy and social context. By looking laterally, this article explores the mutual shaping of religion and sibling ties and gives recommendations for the way this under-researched area can expand the sociological study of religion within families.     

BY ITS FRUITS? MYSTICAL AND VISIONARY STATES OF CONSCIOUSNESS OCCASIONED BY ENTHEOGENS

A new era has emerged in research on entheogens largely due to clinical trials conducted at Johns Hopkins University and similar studies sponsored by the Council for Spiritual Practices. In these notes and queries, I reflect on implications of these developments for psychological studies of religion and on what this research may mean for Christian churches in the United States. I conclude that the aims and methods of this research fit well within Jamesian efforts of contemporary psychology of religion to assess religious practices by their fruits for life. Furthermore, some communitarian religious concerns that religious experiences occasioned by entheogens pose risks to the integrity of religious community are shown to be largely unfounded. However, it is suggested that certain risks for religious life posed by all investigations/interventions by knowledge experts—in particular, the colonization of the religious life world and the commodification of its practices—also attend these developments for Christian churches. Additionally, risks of individual harm in the use of entheogens appear to be significant and, therefore, warrant earnest ethical study.     

Complex Processes of Religion and Spirituality Among Midwestern LGBTQ Homeless Young Adults

The role of religion and spirituality in young people’s lives is diverse and multifaceted. Little research has examined how religion shapes the experiences of socially marginalized groups, such as lesbian, gay, bisexual, transgender and queer (LGBTQ) homeless young adults. This study illustrates how Midwestern LGBTQ homeless young people interpret the role of religion and spirituality in their lives. Drawing from a sample of 22 LGBTQ homeless young people between the ages of 19 and 26 years, we qualitatively explore how they distinctively frame religion, spirituality and religious identity through an intersectional lens of their life experiences. Our findings demonstrate the complex ways that young adults from multiple marginalized social groups can interpret religion in the unique context of their social environments. Many young people highlighted the positive impact of religion and spirituality in their lives by constructing them as sources of resilience. Other LGBTQ young adults also discussed how religion was often a source of stigma that interacted with participants’ highly vulnerable social environments and backgrounds. Implications for service providers and policy improvements are discussed.     

Theorizing Religious Effects Among American Adolescents

A large body of empirical studies shows that religion often serves as a factor promoting positive, healthy outcomes in the lives of American adolescents. Yet existing theoretical explanations for these religious effects remain largely disjointed and fragmented. This article attempts to formulate a more systematic, integrated, and coherent account of religion's constructive influence in the lives of American youth, suggesting nine key factors (moral directives, spiritual experiences, role models, community and leadership skills, coping skills, cultural capital, social capital, network closure, and extra–community links) that cluster around three key dimensions of influence (moral order, learned competencies, and social and organizational ties).     

Keepin’ it Real: London Youth Hip Hop as an Authentic Performance of Belief

Abstract

Hip hop is a global cultural phenomenon that encompasses rap music, dance, graffiti art, and fashion as well as particular ways of being. One sub-genre of hip hop is Gospel rap, in which Christian rappers attempt to ‘represent’ the truth of God as a tangible reality, thereby ‘keepin’ it real’. This study investigates how young British Jamaican male adults in the Brixton area of London appropriate hip hop for their own ends. Based on original raps authored and performed by these young people, the research finds that their representations of spiritual reality are influenced by the conventions and boundaries of professional Gospel rap. The study describes how youth incorporate religious hip hop into their everyday lives and argues that in some cases hip hop performance becomes a method for pedagogically reshaping the body, giving religious beliefs an ‘embodied authenticity’.