Where Men Appear More Religious Than Women: Turning a Gender Lens on Religion in Israel

Past research, typically focused on Christians in Christian nations, has found that women tend to be more religious than men. This study uses original nationally representative data (N = 5,601) with strategic oversamples of minority groups to examine variation in how religion and gender intersect across ethnoreligious identities in Israel. We demonstrate that Israel diverges from the typical pattern of women appearing more religious than men. In fact, Israeli men are consistently more religious than Israeli women on commonly used measures and frequently more religious on a broader set of questions specific to Judaism and Israel. Subgroup analyses highlight the intersectional nature of gender and religion, showing that men's greater religiosity in Israel is limited to Jews, and, more specifically, nonsecular Jews. We suggest that gender gaps arise, at least in part, because religions are gendered institutions with gendered norms, expectations, and incentives, and that these norms, expectations, and incentives vary from religion to religion.     

Feminist identity and program characteristics in the development of trainees’ social advocacy

Feminism, multiculturalism, and social justice (SJ) are closely related constructs, with an important shared emphasis on societal barriers and client empowerment. Yet, research on the relationships between the three variables in their links to counselor advocacy remains scarce. Employing the Input–Environment–Outcome framework, this study examined the unique contributions of 235 female trainees’ feminist identity, training environment SJ supports, and training multicultural focus in explaining trainees’ advocacy using a three-step hierarchical MMLR model. Findings revealed that all three factors were important to trainees’ advocacy. However, the extent to which each factor influenced advocacy varied. For instance, the more strongly identified trainees were with the Feminist Identity Active Commitment stage, the more likely they were to engage at all four levels of advocacy. Conversely, the more aligned trainees were with Passive Acceptance, the less likely they were to empower clients. Moreover, although both training environment SJ support and multicultural focus were influential, SJ training environment was a better predictor of trainee’s advocacy than multicultural training environment. These findings not only highlight the distinctions between SJ and multiculturalism, but also argue for the importance of SJ training in addition to multicultural training. Implications for theories, training, and practice are discussed.     

La dynamique du système capacitaire Identité, action et projet

This study aims at illustrating the interest of a methodology of exploration of identity dynamics, the IMIS(Zavalloni & Louis-Guerin, 1984), for the elaboration of the professional project. Psychosocial identity is a system of representations of oneself and the world animated by the paradox of being identical and distinct at the same time. This system justifies ways of thought and action, that are retrieved in identity strategies. Action is presented as a medium-term project, endowed with a function of regulation of identity and capability representations that it conveys and validates(Costalat-Founeau, 2008). The project therefore leans upon the cognitive substrate of experience. Action doesn’t follow the project, both are interwoven in a common perspective defined by intentional objectives(Young & Valach, 2006).     

Analyse qualitative de la dynamique identitaire socioprofessionnelle. Deux parcours contrastés par l’individualisation sociale

We will explore possible changes that may occur in the socio-professional identity construction, in terms of social individualization (Ehremberg, 1999). To achieve this, we conducted extensive interviews IMIS (Zavalloni, 2007), with two contrasted subjects, by age and experience. The results show different social dynamics, but the stability of psychological processes of identity, in relation with the self-project (Barber et al., 2006) and the capability-system (Costalat-Founeau, 2009), in a quest for recognition (Honneth, 2007).     

Identity as a Determinant of the Overreporting of Church Attendance in Canada

Recent work has demonstrated that Canadians overreport church attendance at rates similar to respondents in the United States. Overreporting in the United States has been attributed to the importance of religious identity; causes of Canadian overreporting have not been examined. This article draws upon Stryker's identity theory to explain why Canadian survey respondents overreport church attendance. The 2005 Canadian General Social Survey contains observed measures of attendance from both a conventional survey question and a time diary, allowing a direct and rigorous test of the identity explanation. Findings suggest that rates of Canadian overreporting, at about 50 percent, rival rates of overreporting in the United States. Moreover, like overreporting in the United States, Canadian overreporting may be affected by an identity process during the survey interview. Finally, implications for measuring religiosity in both countries are discussed.     

Ingroup ambivalence and experienced discomfort: the moderating roles of affective versus cognitive attitudinal basis, group identification, as mediated by negative beliefs about the ingroup

Prior research has found individuals' reactions to vary depending on whether such associations are activated by emotions (an affective basis) or by beliefs (a cognitive basis) about the object's properties. Accordingly, this conceptual distinction should be relevant also for the discomfortive responses to one's ambivalent attitudes regarding fellow group members (or the ingroup). Findings from two studies support the argument that ambivalence-associated discomfort a) is a general tendency when it regards affect-based ambivalence towards fellow group members, while b) only holds for the more identified group members when ambivalence concerns beliefs about the ingroup, and for this latter group members c) this tendency is driven by the strength of their negative beliefs about the ingroup or fellow group members.     

Associations Between Religious Behavior and Attitude to Christianity Among Australian Catholic Adolescents: Scale Validation

Abstract

In a sample of 1,166 Catholic high school students (age = 13–18 years), the author used confirmatory factor analysis to validate a 30-item instrument that assesses 6 dimensions of attitude to Christianity (viz., attitude to prayer, attitude to God, attitude to Jesus, attitude to the Bible, attitude to Christian practice, attitude to social justice). Goodness-of-fit indices for the proposed measurement model revealed that the model fitted the data very well, thus confirming the instrument's structure. A correlation analysis revealed associations between religious behavior and attitude to Christianity.     

Attitudes of Parents,Students, and Mental Hygien-Ists toward Children's Behavior

ABSTRACT

The literature on the relationship between religiosity and prejudice has shown inconsistent findings. We argue that it is necessary to distinguish between different types of religiosity and that its relationship with prejudice is mediated by different values. Results of two studies conducted in Italy show that identified religiosity and introjected religiosity predict different levels of prejudice toward Muslim immigrants. Moreover, the negative relationship between identified religiosity and prejudice was mediated by prosocial values, whereas valuing conformity mediated the positive relationship between introjected religiosity and prejudice. The results show that it is possible to better understand the relationship between religiosity and prejudice by disentangling the different ways of being religious.