Religious history as religious studies

What is the relationship between religious studies and religious history? Academic historical thinking emerged in part to repudiate ecclesiastical traditions of history, making the difference between religious history and histories of religion a question of denominational rivalry more than a difference in sect. Scholars working in the academic study of religion and the academic study of history have increased self-consciousness of this contingency but have not developed an account for the consequence of history as the primary mode for our thinking. As a result, scholars of religion frequently fall silent in the wake of postcolonial critiques of religious subjects, believing their work is adequately buttressed when this history (the history of the relationship between colonial oppression and religious classification) is acknowledged. Yet this is only the beginning of our work. Religious history cannot evade the methodological challenges of religious studies precisely because to identify an object as religious is to begin an inquiry into the subject of religion itself. Using the example of the year 1893, the author seeks to demonstrate how scholars of history might justify their subjects as religious, and how scholars of religion might consider their concept of history.     

Religious and national group identification in adolescence: A study among three religious groups in Mauritius

Religious group identification is an important but understudied social identity. The present study investigates religious group identification among adolescents of different faiths (Hindu, Muslim, Christian) living in multicultural Mauritius. It further explores how religious and national group identities come together among religious majority and minority adolescents. For three age groups (11 to 19 years, N = 2152) we examined the strength of adolescents’ religious and national group identification, the associations between these two identities, and the relationships to global self‐esteem. Across age and religious group, participants reported stronger identification with their religious group than with the nation. Identification with both categories declined with age, with the exception of Muslims, whose strong religious identification was found across adolescence. The association between religious and national identification was positive, albeit stronger for the majority group of Hindus and for early adolescents. We examined the manner in which religious and national identities come together using a direct self‐identification measure and by combining the separate continuous measures of identification. Four distinct clusters of identification (predominant religious identifiers, dual identifiers, neutrals, and separate individuals) that were differently associated with global self‐esteem were found. Dual identifiers reported the highest level of global self‐esteem. The clusters of identification did not fully correspond to the findings for the direct self‐identification measure. The results are discussed in terms of the meaning of dual identity and the positive manner in which adolescents can manage their multiple identities while taking into account the ideological framework in which those identities are played out.     

Religious support and psychosocial well-being among a religious Jewish population

The three subscales of the Religious Support Scale assess perceived support from a person’s religious community, religious leaders, and God. This three-factor structure was replicated in the current study with a sample of 277 religious Jewish persons residing in Israel. Hierarchical canonical analysis showed that, even after controlling for general social support, Religious Leader and God Support were related to lower emotional distress, Religious Leader and Religious Community Support contributed to a higher level of life satisfaction, and Religious Community and God Support contributed to the prediction of perceived health. Findings are discussed in terms of religious support’s generalizability as a psychosocial resource for persons of various faiths.     

Controlling anger in self-reported sober and alcohol intoxicated states: moderating effects of trait anger and alcohol consumption

Controlling anger in self-reported sober and alcohol intoxicated states: Moderating effects of trait anger and alcohol consumption. Scandinavian Journal of Psychology 52, 382-388. Retrospective self-reports about prior sober and alcohol intoxicated states were explored to reveal moderating effects of trait anger and alcohol consumption on anger control. The analyses were based on self-reports of trait anger and alcohol consumption as well as self-reports of the participants' typical levels of anger control in sober and alcohol intoxicated states in a population based sample of Finnish twins and their siblings (N = 4,852). The reported levels of anger control were lower regarding prior alcohol intoxicated states than sober states. A three-way interaction between alcohol consumption, trait anger and anger control was found. Whereas no interaction between alcohol consumption and trait anger was found in the self-reported sober state, there was an interactive effect of trait anger and alcohol consumption on anger control in the intoxicated state, indicating that the difference in anger control between those with high levels of alcohol consumption and those with low levels, was greater at higher levels of trait anger. Women had lower levels of anger control than men, but the relationship between trait anger, alcohol consumption and anger control was similar for both genders. In conclusion, the results showed that those with high levels of trait anger and alcohol consumption showed the lowest levels of anger control in self-reported alcohol intoxicated states, and indicate the importance of separating between anger control when sober and intoxicated since anger control seems to be differently related to at least trait anger and alcohol consumption in these states.     

Religious cultures and gender cultures: tracing gender differences across religious cultures

This special issue of the Journal of Contemporary Religion focuses on varying empirical connections and theoretical relations between ‘religion’ and ‘gender’. The introduction to this special issue suggests a theoretical approach which is sensitive to culture by drawing on a phenomenological understanding of culture that is based on knowledge and meaning production and sense making. At first sight, this may not sound convincing because ‘culture’ is a category that is most notably used in combination with religion and gender in culturalist ways. In the migration societies of contemporary Europe, religion has become a metaphor for cultural difference and symbolic boundary-making. The core element of this approach is the conceptualisation of culture as a social web consisting of symbolic forms based on signs of meaning that shape social action, orientation, and experience in the world, including the religious sphere. This entails an understanding of religion as a distinct province of meaning that is structured by processes of social symbolisation just like any other sphere of life. This approach reveals that culturalist conceptions of both religion and gender have specific social meanings as meaningful signs in the symbolic order of secular modernity.     

Attachment,religiousness, and distress among the religious and spiritual: links between religious syncretism and compensation

Using the Adult Attachment Interview, we explored differences in attachment, distress, and religiousness among groups of traditionally religious, New Age spiritual, and religiously syncretistic (high on both) participants (Ps) (N?=?75). Religiously syncretistic Ps showed a preponderance of insecure attachment and were raised by non-religious parents, who were estimated as relatively insensitive. Moreover, religiously syncretistic Ps perceived a personal relationship with God and had experienced increased religiousness/spirituality during difficult life periods, but did not suffer elevated distress. New Agers often mirrored the religiously syncretistic, but had a more even secure–insecure attachment distribution, typically did not perceive a personal relationship with God, and did suffer elevated distress. Traditionally religious Ps were low on distress and raised by religious parents, estimated as relatively sensitive. We conclude that religious syncretism may often express religion/spirituality as compensation. Finally, we speculate that a perceived relationship with God may attenuate distress among those at risk.     

Parental alcohol consumption and postneonatal mortality

The purpose of this study was to evaluate the role of maternal and paternal alcohol consumption as independent risk factors in postneonatal mortality. Questions on the frequency and quantity of alcoholic drinks consumed were included in a questionnaire used as part of a case-control study. Over a period of 11 months the families of 157 cases and 468 controls, matched for age and locality, were interviewed. Odds ratios and 95% confidence intervals were obtained by matched univariate analysis and by multiple conditional logistic regression. Maternal consumption during pregnancy, maternal consumption during breastfeeding and maternal consumption in the past year were not risk factors for postneonatal mortality. A multiple matched analysis did not alter these results. Matched univariate analysis of paternal alcohol consumption gave several positive results, including variables pertaining to the father's consumption in a multiple logistic regression model with traditional risk factors, which revealed that the frequency of paternal consumption in the last year, as estimated by the mother, was found to have a significant effect on postneonatal mortality.     

Multiple Religious Belonging among visitors of Dominican spiritual centers in the Netherlands

ABSTRACT

In the religiously pluralized Western world, a trend called ‘Multiple Religious Belonging’ (MRB) has been identified. Although it is a much theologically debated concept, empirical research on the practice of MRB is limited. The present research project therefore explores the phenomenon of MRB among visitors of Dominican spiritual centers in the Netherlands (n=472). It investigates to what extent and in which ways such visitors combine elements from more than one religious tradition in their lives and what they perceive to be the benefits of combining elements. It links this information to their views on religion, the resources they draw from, their (religiously diverse) networks, and their motivations for attending spiritual activities. The results indicate that respondents who combine elements from more than one religious tradition (‘combiners’) are more likely than ‘non-combiners’ to: a) see religion as something that is constantly changing during the life course; b) have networks which are religiously diverse; c) place importance on nature, in-depth conversations, personal rituals or practices, and theological, philosophical, and spiritual texts as resources; d) be motivated to attend spiritual centers because of a focus on self-exploration.     

Personality traits and alcohol consumption in a sample of non-alcoholic women

Many studies have shown the importance of personality traits as factors related to alcohol use and misuse. The relationship between personality traits and alcohol consumption was studied in a sample of 149 non-alcoholic women using the Karolinska Scales of Personality (KSP) and the Eysenck Personality Questionnaire-Revised (EPQ-R). The results showed positive correlations between alcohol consumption and disinhibitory personality traits (sensation seeking, impulsivity, psychopathy, nonconformity) and dimensions (psychoticism and extraversion). Sensation seeking combined with impulsivity were the strongest predictors of alcohol consumption. Anxiety-related traits and neuroticism were not related to alcohol frequency/amount of alcohol use.     

Assessing gender differences in the relationship between religious coping responses and alcohol consumption

The purpose of this study is to see if the use of religious coping responses is associated with alcohol intake. In addition, tests are conducted to see if the relationship between religion and alcohol use varies by gender. Data from a recent nationwide survey (N?=?2173) indicate that greater use of religious coping responses is associated with less alcohol consumption. The findings further reveal that even though women use religious coping responses more often than men, the relationship between the use of religious coping responses and alcohol consumption is stronger for men than for women. This suggests that, with respect to alcohol consumption, men may benefit more from using religious coping responses than women. The theoretical implications of these results are discussed.     

Some religious beliefs and behaviours of Australian Catholic school students

Students in Catholic schools make up a significant sub group of the Australian population. As such, studies of this group provide valuable information about the religious beliefs and practices of some Australian youth. Many students in Catholic schools express traditional religious views and have relatively high levels of religious behaviours. Over time these levels diminish but in a fashion that invites careful analysis and comparison with standard theories of secularisation. An important finding suggests that student responses are indicative of a loosening of religious affiliation rather than a complete disengagement. These results suggest a more nuanced view of students in Catholic school be adopted with implication for the conduct of Catholic schools in secular cultural contexts.     

Impulsivity as a predictor of smoking and alcohol consumption

This prospective study examined the relationships between impulsivity, smoking and alcohol use in a large non-clinical sample of 601 men and 4832 women working in 12 Finnish hospitals. Data on impulsivity, smoking and alcohol consumption were collected by two questionnaires with a two-year interval. At baseline, impulsivity was associated with smoking and alcohol use. After controlling for baseline smoking, impulsivity predicted increased number of cigarettes smoked per day in women (p=0.08), but not in men. After controlling for alcohol use at baseline, impulsivity predicted increased alcohol consumption similarly in both genders (p<0.01). Higher impulsivity was also associated with increased likelihood of taking up smoking or becoming a heavy drinker (p<0.05). This evidence suggests that impulsivity contributes to increasing health risk behaviours.     

A diary study of implicit self-esteem, interpersonal interactions and alcohol consumption in college students

A 30-day daily diary study examined the relations among implicit self-esteem, interpersonal interactions, and alcohol consumption in college students. Multilevel analyses revealed that students with low implicit self-esteem drank more on days when they experienced more negative interpersonal interactions. In contrast, students with high implicit self-esteem drank more on days when they experienced more positive interpersonal interactions. Spending time with people who were drinking mediated both the low implicit self-esteem by negative interpersonal events interaction and the high implicit self-esteem by positive interpersonal events interaction. These findings suggest that people with low implicit self-esteem may unintentionally drink as a way to regulate unfulfilled needs for acceptance. On the other hand, people with high implicit self-esteem may drink as a way to enhance positive interpersonal experiences.     

The link between time orientation and religious orientation among American college students

The purpose of this study was to explore how an individual’s religion relates to their time orientation. Specifically, we hypothesised (a) intrinsic orientation would positively correlate with future orientation, (b) extrinsic orientation would positively correlate with present-hedonistic orientation, (c) quest orientation would positively correlate with present-hedonistic and future orientations, (d) orthodox orientation would positively correlate with past positive orientation, and (e) secularism would positively correlate with past negative orientation, present-fatalistic and future orientations. Participants (n?=?150) completed an online survey of time orientation and religious orientation. The results showed that perceptions of the past are strongly linked to religious orientation, with more positive perceptions being linked to the more traditional orientations, and less positive perceptions linked to the looser and secularist orientations.     

Definitions and Evaluation of Religion and Spirituality Items by Religious Professionals: A Pilot Study

In an effort to clarify the concepts of religion and spirituality religious professionals (Imams, Ministers, Priests, and Rabbis) defined the terms religion and spirituality and responded to whether the concepts religion and spirituality were different (i.e. non-overlapping), the same, or overlapping. Additionally, they rated each item from the five measures (purportedly to assess religion or spirituality) for the extent to which the items assess the construct of religion and/or spirituality. Content analysis of definitions revealed religion as objective, external, and ritual or organizational practices that one performs in a group setting and that guide one’s behavior; while spirituality was defined as internal, subjective, and divine experience or direct relationship with God. Primarily the concepts were viewed as overlapping. Analysis for item ratings revealed few within group differences and relatively few between group differences for ratings of item relevance to assess religion and spirituality. Factor analysis of item ratings revealed one factor named religion/spirituality.Corine Hyman, M.S., is a Ph.D. candidate in clinical psychology at Saint Louis University. Her research interests include religion, spirituality, anxiety, and depressive disorders, minority issues, PTSD, and test development.Paul J. Handal received his Ph.D. degree from Saint Louis University in clinical psychology in 1969. His interests have included education and training of clinical psychologists as director of the clinical program at Saint Louis University from 1973 until 1993. Additional interests include research in the area of psychology and religion and its relationship to adjustment and health in adolescence and adults. Correspondence to Dr. Paul J. Handalm, handalpj@slu.edu.     

The impact of religious behaviours on the health and well-being of emerging adults

Emerging adulthood is a life stage in which the frequency of religious behaviours often wanes while the risk of mental illness, substance abuse, and risky sexual behaviour increases. The current study explores the role that religious behaviours might play in mitigating these risks among college-attending emerging adults. Survey data were collected on religious service attendance, prayer and meditation, substance use, sexual activity, and life satisfaction. Results revealed a significant effect for religious service attendance on substance use and sexual behaviour and for the frequency of prayer/meditation on life satisfaction, marijuana use, and sexual intercourse. Group comparisons revealed that emerging adults who participated in religious activities reported lower rates of substance use, less sexual behaviour, and greater satisfaction with life. Limitations and suggestions for future research are discussed.     

Religious agency,identity, and communication: reflections on history and theory of religion

Abstract

This paper discusses the applicability of recent theories of religion to the problem of describing and explaining religious transformation in the period between the final Bronze Age and Late Antiquity. Instead of evolutionist and cognitive approaches, it proposes a model of religion that tries to analyze religion in terms of its making by starting from the individual's appropriation and creation of religious tradition. Religion is understood as a strategy to attribute agency to agents that do not appear immediately plausible. Recent scholarly discussions on human agency suggest categorizing human religious agency into the three subsets, namely: (1) acting religiously with regards to past, present, and future; (2) collective religious identity; and (3) religious communication. These subsets are shown to produce fruitful questions for research on historical sources. Against this backdrop, religion is explained as a precarious cultural resource articulated through the agency of individuals and allowing changed attributions of individual agency.     

Resisting temptation: alcohol specific self-efficacy mediates the impacts of compensatory health beliefs and behaviours on alcohol consumption

Awareness of health risks linked with excessive alcohol consumption appears to have little influence on how much some people drink. Compensatory health beliefs (CHBs), in which the consequences of unhealthy behaviour are considered to be neutralised by additional healthy behaviours, are one way of justifying poor health choices. Currently, the role of CHBs within the context of drinking behaviour is not well understood. This research examined associations between alcohol specific compensatory health beliefs (ACH-Beliefs) and behaviours (ACH-Behaviours), alcohol consumption and alcohol specific self-efficacy (ASE), via an online survey completed by 249 participants, aged 18 + years (63.1% female; M age = 41.62 years; SD = 14.80). Higher ACH-Beliefs were associated with increases in ACH-Behaviours. While both predicted alcohol consumption, a greater proportion of variance was explained by ACH-Behaviours. ASE was a significant mediator of those relationships, suggesting that those with higher ASE may be better equipped to regulate drinking behaviour. Recommendations for future research include measuring both CHBs and behaviours within an experimental design, and further investigation of related cognitions such as compensatory behaviour intentions. Alcohol misuse interventions may wish to consider the potential roles of CHBs and behaviours in facilitating maladaptive coping strategies, and how addressing these may reduce harms.     

Exploring the trajectory of personal,moral and spiritual values of 16- to 18-year-old students taking religious studies at A level in the UK

This study set out to explore the trajectory of personal, moral and spiritual values of students taking Religious Studies at A level in the UK. A sample of 150 students completed a battery of measures at the beginning of their period of A level study and again at the end. The data found no difference over this period of time in personal values (purpose in life, self-esteem, and empathy) in some moral values (concerning anti-social behaviour and concerning substance use) and in levels of religious exclusivism or frequency of private prayer. The areas in which significant differences were observed were concerned with attitude toward sex and relationships, religious pluralism, belief in life after death, and mystical orientation. Between the ages of 16 and 18 years, following two years’ engagement with Religious Studies at A level, the participants became more liberal in their approach toward sex and relationships, less convinced about the truth claims of religious pluralism, less likely to adhere to traditional Christian teaching on life after death, and less open to mystical experience. They are also less certain of ever having had a religious experience, and less frequent in their practice of religious attendance.