Religious Research in Gerontology, 1980–1994: A Systematic Review

ABSTRACT

This article presents results of an NIA-funded systematic review of research on religion and aging published from 1980–1994 in mainstream gerontology and religion journals, including the Journal of Religious Gerontology. Findings are summarized from 73 empirical studies, a subset of the 115 articles included in NIA's bibliography on this topic. In general, these studies use multiethnic samples, include multiple religious dimensions, and focus on age comparative analyses and on analyses of religious effects on life satisfaction, health, and well-being. Also summarized is gerontological research on patterns, predictors, outcomes, and measures of religious involvement, and an agenda for future research is proposed.     

Declining Religious Authority? Confidence in the Leaders of Religious Organizations, 1973–2010

One view of secularization is that it can be conceived of as declining religious authority. Although studies conducted in the 1990s suggested that confidence in the leaders of religious organizations—a promising indicator of religious authority—decreased in the 1970s and 1980s, research has not examined recent trends. The goals of this study are to (1) examine trends in confidence using data from the early 1970s through 2010 and (2) use recent advances in age-period-cohort analysis to provide a more robust empirical examination of these trends. Using data from the cumulative General Social Surveys, 1973–2010, the results suggest that, even after considering age effects, period declines in confidence have continued, but declines by birth cohort were primarily among those born in the boomer and early post-boomer generations (roughly 1945–1970) relative to those born earlier (pre-1945) or later (post-1970). Moreover, these effects appear to be due mainly to differences in religious participation, especially among more recent cohorts. In particular, there has been a rebound in confidence among members of the younger generation who attend religious services.     

National, Ethnic or Civic? Contesting Paradigms of Memory, Identity and Culture in Israel

Zionist national identity in Israel is today challenged by two mutuallyantagonistic alternatives: a liberal, secular, Post-Zionist civic identity, on the one hand, and ethnic, religious, Neo-Zionist nationalistic identity, on the other. The other, Zionist, hegemony contains an unsolvable tension between the national and the democratic facets of the state. The Post-Zionist trend seeks a relief of this tension by bracketing the nationalcharacter of the state, i.e., by separation of state and cultural community/ies; the Neo-Zionist trend seeks a relief of the same tension by bracketing the democratic nature of the state, i.e., by consolidating the Jewish ethno-national character of the state. The focus of the study is upon two dimensions of this unfolding cultural-political strife: the conflicting perceptions of time and space, and the ways they affect the perceptions of the boundaries of the collectivity, either in an inclusionary manner (the ``post') or in an exclusionary manner (the ``neo').     

Health Impact of Jewish Religious Observance in the USA: Findings from the 2000–01 National Jewish Population Survey

Using data from the 2000–01 National Jewish Population Survey (NJPS) (N = 5,148), effects of eight religious measures were investigated in relation to two health outcomes, standard single-item indicators of self-rated health and presence of an activity-limiting health condition. Seven of the religious measures were associated bivariately with one or both health indicators. Through two-step OLS regression of each health indicator onto all of the religious measures, adjusting for age and other sociodemographic correlates, two measures of synagogue involvement remained statistically significant. Follow-up analysis revealed a net health impact of religious observance primarily limited to Orthodox and Conservative Jews.     

Gender differences in conversation topics, 1922–1990

Gender differences in conversation topics were first systematically studied in 1922 by Henry Moore, who theorized that the gender differences in topic choice he observed in a field observation study would persist over time, as they were manifestations of men's and women's original natures. In this paper, I report a 1990 replication of Moore's study, in which similar but smaller gender differences in topic choice are found. In order to explore further the apparent trend toward smaller gender differences, reports of quantitative observation studies conducted between 1922 and 1990 are examined. Other explanations besides change over time—such as variations in conversation setting and audience, target populations, and researcher's intentions—may account for the decline in gender differences in topic choice. Social influences are seen more clearly in the discourse about gender differences in conversation than in gender differences in conversation topics themselves.I am grateful to Renee Anspach, Maria Krysan, Howard Schuman, and Candace West for their many helpful suggestions. I also thank the Research Methods students in Howard Schuman's course who, with Maria Krysan, executed the study described in this paper. The Social Sciences and Humanities Research Council of Canada provided support for this project.     

Detection of words versus good old counting: A note on Mizrahi and Dickinson, “The analytic-continental divide in philosophical practice”

In a recent Metaphilosophy article, Moti Mizrahi and Michael Dickinson argue against characterizing the divide between analytical and continental philosophy as a divide in the use of arguments. This hypothesis is rejected on the basis of a text-mining approach. The present paper argues that the results they extracted do not answer the questions they set out to answer as well as would have been possible. This is due to Mizrahi and Dickinson's choice to disregard duplicate occurrences of argument word pairs, their main indicator for the occurrence of arguments in articles. This paper reconstructs their method by now also counting duplicates. A small corpus (n = 436) of recent (2015–2021) analytical and continental articles is used to rerun the experiment; the results oppose Mizrahi and Dickinson's and suggest that arguments (as operationalized by Mizrahi and Dickinson) occur more in analytical articles. The paper argues that part of the discrepancy derives from the specific methodological choices they made.     

‘Learning From’ the Concept and Concepts of a Religious Tradition: Jainism in the RE curriculum

Against a background of recent developments in religious education in England, this article argues for the inclusion of Jainism in the RE curriculum. Questions of the representation of religion in general and Jainism in particular are examined. It is claimed that when it comes to the ‘personal development’ side of religious education ('learning from'), pupils may best be served by drawing on a wider range of traditions than is customary in English RE, and that pupils need to engage with the ideas in a religious tradition as well as gain an authentic picture of the lives of practitioners. It is argued that much of personal and spiritual value can be gained from even an imperfect construction of a religious tradition, and this is illustrated from some of the teachings of Jainism and the author's experience of approaching a less familiar tradition.     

Offence,offender, and victim characteristics in South Korean filicides, 1948–1962: A descriptive study

Filicide is defined as the killing of children from birth to age 18 by a natural or step-parent. The legal definition of filicide in Korea does not impose such age limits. Although families in contemporary Korea are nuclear in structure, they were multigenerational prior to the industrialisation that occurred during the second half of the twentieth century. While psychiatric and evolutionary theories have been predominantly used in the filicide literature, prior works have neglected to examine how culture shapes violence against one’s offspring. This paper explores the offence, offender, and victim characteristics in South Korean filicides (1948–1962) through a content analysis of a major newspaper (Chosun Ilbo). Results indicate that filicides occur in one-on-one contexts, primarily carried out by biological parents against their offspring while adoptive children appeared as victims due to the genealogical customs practiced in Korean society. Results indicate that more than 12% of filicide victims are adults. The implications of our findings are discussed.     

The emergence and development of tradition in reform Jewish worship, 1970–1999

It is axiomatic to note the increased amount of traditional ritual, customs, ceremonies and observances in Reform Jewish worship in the past three decades. These include hakafot, talitot, kippot and bowing the head and bending the knee during prayer. Although we may disagree about when to mark the beginning of this increase (Maurice Eisendrath, then president of the umbrella organization of Reform congregations, insisted in his 1964 autobiography, Can Faith Survive?, that he “wanted no neo-Orthodoxy in Reform today”), I argue that the end of the dignified English service with hymns such as “All the World has Come to Serve Thee” became widespread only in the 1970s, primarily because of the influence of a generation of Reform rabbis who, beginning in 1970, were required to spend a year in Jerusalem. I explore the use of the word mitzvah as a test case, noting its absence before this period, the continued discomfort with it on theological grounds (the increase in tradition was not accompanied by any return to traditional theological categories), but the comfort with it when used as an equivalent for tsedakah or tikkun olam. And I use several synagogues as case studies of the implications — better, ambivalence — about this phenomenon.     

Janus’ Voice: Religious Leaders,Framing, and Riots in Kano

This article analyses the role of religious leaders in collective violence in Kano, the major urban centre in northern Nigeria. It compares two episodes of collective action in the city—the violent ‘Plateau riots’ in 2004 and the non-violent ‘cartoon protests’ in 2006—to explore the role of religious leaders in the variation in violence between the two events. The core argument is that the ways in which Islamic and Christian preachers framed the triggering events for these cases facilitated different forms of mobilisation and enemy identification in response. In 2004, the interpretation of violence in Plateau State through the ‘Christians-versus-Muslims’ frame allowed for mobilisation within Kano’s Christian and Muslim communities as well as for the identification of local Christians as enemies. In 2006, in contrast, the infamous Danish cartoons were actively framed as part of the global struggle between faithful Nigerians and nonreligious Westerners, facilitating non-violent mobilisation across Christian-Muslim boundaries. Thus, the divergent discursive strategies employed by religious leaders are likely to have contributed to violent escalation in 2004 and to peaceful mobilisation in 2006. At the same time, however, the article emphasises the interaction of discursive framing with other factors, such as the role of security forces and the inextricable connections between religious and political authorities in Kano. The article is based on mixed-methods data collected in Kano between 2006 and 2012, including perceptions survey data, semi-structured interviews, and newspaper articles.     

Context-based variations in EFL teachers’ reflection: the case of public schools versus private institutes in Iran

The aim of the present study was twofold: examining the effect of contextual differences on the degree of English as a foreign language (EFL) teachers’ involvement in reflection and exploring context-related factors that may help/hinder the reflection process. A mixed-methods quantitative-qualitative procedure was adopted. Eighty-five Iranian EFL teachers (41 teaching in public schools and 44 working in private language institutes) completed the English-language teaching reflection inventory developed by Akbari, Behzadpour, and Dadvand (2010 Akbari, R., Behzadpoor, F., &; Dadvand, B. (2010). Development of english language teaching reflection inventory. System, 38, 211–227.10.1016/j.system.2010.03.003[Crossref], [Web of Science ®] , [Google Scholar]), with 10 of the participants attending a follow-up interview too. The results of multiple sets of independent samples t-tests showed that teachers in the private sector reported significantly more active involvement in lower levels of reflection (i.e. practical, cognitive, and affective reflection), while no measurable difference was detected between the two groups in terms of higher levels of reflection (i.e. metacognitive and critical reflection). Analysis of the interview data further revealed that teachers’ involvement in reflection was influenced by five main context-specific factors namely, knowledge of reflection, institutional demands, teachers’ attitude toward teaching, availability of resources, and collegial support. The implications of the findings for educational policymakers and teacher educators were discussed and suggestions were provided for future research.     

Tradition,morality and community: elaborating Orthodox identity in Putin’s Russia

This paper draws upon a number of official, semi-official and other public texts related to the current views of the Russian Church on social and political issues. Overall, in spite of a variety of opinions and nuances, a certain mainstream becomes apparent, as expressed through this body of texts. The most discussed topics include moral values related to the human body (such as abortion, euthanasia, reproductive technologies and sexuality) and issues such as blasphemy, juvenile courts and new technologies of personal registration for Russian citizens. ‘Traditional morality’ has become the signature discourse of the Russian Orthodox Church which is attempting to construct ‘tradition’ by drawing upon a partly imagined ethos of imperial Russia and the late Soviet Union. Traditional family values are central to the church’s rhetoric. The authors of these texts see a presumed decay of traditional values as the main danger that must be opposed. They usually trace the source of this danger directly to the contemporary West. By contrast, they see Russia as a protective shield against these global influences. Either consciously or involuntarily, they translate their religious language of traditional morality into a political rhetoric of solidarity and patriotism. Such ideological rhetoric has direct political implications and analogies in the agenda of Putin’s regime. This Russian appeal to ‘traditional values’, both religious and political, has recently acquired an extraordinary international relevance.