Relationships between core ideological motives,social and economic conservatism,and religiosity: Evidence from a Turkish sample

The “conservatism as motivated social cognition” approach posits two core ideological motives underlying political conservatism across cultures. However, there is a scarcity of tests from non‐Western cultures, and much research has failed to distinguish between social and economic conservatism. Using a relatively large undergraduate sample from a non‐Western, predominantly Muslim country (Turkey), we tested the associations among resistance to change and opposition to equality motives, social and economic conservatism, right‐wing political orientation, and religiosity. In line with the “conservatism as motivated social cognition” account, we found that (a) social conservatism is more strongly related to resistance to change (rather than opposition to equality), (b) economic conservatism is more strongly related to opposition to equality (rather than resistance to change), (c) social conservatism is the strongest predictor of right‐wing political orientation among other conservatism measures, and (d) political orientation and religiosity had divergent effects: While right‐wing political orientation was related to economic conservatism, religiosity was inversely related to the latter, providing support for previous work indicating a resemblance between leftists and Islamists in Turkey. The results generally support the motivated social cognition approach to conservatism while also highlighting the importance of distinguishing between social and economic conservatism.     

The use of religion in coping with grief among bereaved Malay Muslim parents

The purpose of this study is to explore the influence of religion on bereaved parents after the death of a child. Literature had attempted to understand how religiosity may influence parental grief both in positive and negative ways. However, this area is scarcely explored in the Malaysian context. This qualitative study involved 11 bereaved parents who lost their children due to accidents (n?=?9) and homicide (n?=?2). Open-ended questions that focused on the importance, activities, and role of religion in the grieving process among Malay parents were asked. According to the thematic analysis, some of the main themes found were that the bereaved parents described religion as a beneficial mechanism in helping them to adapt with their losses through various responses that indicated the perception that religion as a guidance. However, other than the positive impact, religiosity can also lead the bereaved parents to experience negative effects of using religion as a coping strategy. The influence of culture is prevalent in the current study as the theme of mystical belief and paranormal experiences were also reported. This study provides some professional implication from the possible use of religion in intervention.     

Hope,religiosity, and subjective well-being

This study explored the relationship between religiosity, hope, and subjective well-being among 430 South African university students (n = 324) and their family members (n = 104) (70.2% female; 88.4% black; 8.4% white). Data were gathered utilising measures of religiosity, hope, satisfaction with life, and affect balance. We applied structural equation modelling to examine both the direct effects of religiosity on hope, as well as the indirect effects of religiosity on life satisfaction and positive and negative affect via hope as mediator. Findings suggest pathway and agency hope to mediate the relationships between religiosity and life satisfaction, positive affect, and negative affect. Specifically, religiosity predicted higher levels of life satisfaction and positive affect, and lower levels of negative affect via agency hope. The results suggest agency hope to mediate the relationship between religiosity and subjective well-being.     

Religion and politics: examining the impact of faith on political participation

This study examines the relationship between religion and political activity. It theorises religious influences on political activity and tests the impact of various religious factors on political participation in a large cross-national sample (1981–2014). This study integrates longitudinal data from the aggregated World Values Survey with country-level data in the hierarchical multilevel analysis that allows teasing out the individual-level religious influences, including membership in religious organisations, religiosity and self-identification with various religious denominations, and the country-level impacts. The temporal and spatial coverage of the data used in the study includes more than 65% of the world’s population. The seven types of political participation examined in the study include signing petitions, joining in boycotts, participating in demonstrations, taking part in unofficial strikes, occupying buildings and factories, voting and membership in political parties. We find that religion matters but not always in the expected ways. Religiosity, by itself, often serves as a deterrent rather than mobilising force for political engagement, regardless the denominational differences. It is the membership in religious organisations and other voluntary associations of a secular nature that make individuals more likely to engage in political activity.     

Examining legalism,scrupulosity, family perfectionism,and psychological adjustment among LDS individuals

This study examined the relationships and interactions between legalism, scrupulosity, family perfectionism, guilt, and shame among 421 Latter-Day Saints (LDS or Mormons). The results showed that scrupulosity fully mediated the links between legalism and guilt, as well as legalism and shame. A moderated-mediation effect was found, in which family discrepancy (maladaptive perfectionism) intensified the scrupulosity–shame association in the mediation model of legalism and shame by scrupulosity. Family discrepancy was not a significant moderator for the mediation model of legalism and guilt by scrupulosity. Additional results are provided and implications of these findings are outlined.     

Own and perceived parental religiosity and the quality of the parent–child relationship

This aim of this study was to investigate the association between perceived parental religiosity and the quality of the parent–child relationship. Eighty-nine adolescent boys and girls completed the Santa Clara Strength of Religious Faith Questionnaire (SCSRFQ) and the Parent–Child Relationship Survey (PCRS). The results showed that the girls had a better relationship with their mothers than with their fathers, while the boys tended to view their relationships with their father and mother of equal quality. It was also found that greater perceived religiosity of both the fathers and mothers was associated with a better parent–child relationship.     

Generational Conversion? The Role of Religiosity in the Politics of Evangelicals

The political environment for evangelical Protestants has changed substantially since the Christian Right reached its apex, as a more issue and ideologically diffuse political environment has emerged. The present study tests two different theoretical perspectives on whether these contextual changes may have altered Millennial evangelicals’ political perspectives vis‐à‐vis those of previous generations of evangelicals. On the one hand, theoretical perspectives related to differential political socialization processes across generations would lead to expectations of generational change among evangelicals. On the other hand, theoretical perspectives related to social identity theory would suggest far less change across generations. Using Pew's 2007 U.S. Religious Landscape Survey, we test these expectations by comparing the relationships between religiosity and political attitudes across three generations of evangelicals. Ordered probit and logistic regression models estimate the impact of religiosity on various political attitudes. These models reveal that Millennial evangelical religiosity continues to be strongly related to Republican Party identification and opposition toward abortion, which is largely consistent with the social identity perspective. Generational change is most evident in a variety of nonsocial issues in which religiosity is associated with less conservatism among Millennials. Additional analysis using the 2012 Religion and Politics Survey with a smaller sample of Millennial evangelicals confirms these results.     

Unhappy Self-Esteem: A Meaningful Exception to the Rule

Self-esteem and well-being are often seen as closely related and sometimes even considered conceptually identical. In marked contrast to this association, the focus of this article is on experiences of a high level of self-esteem coexisting with a low level of well-being: unhappy self-esteem. Although these experiences constitute an exception to the general rule, they nevertheless have a theoretically coherent character. In this article, a framework was used in which the self was considered an organized process, and an idiographic assessment procedure—the method of self-confrontation—was called upon. The self-statements of 15 subjects in the Netherlands showing unhappy self-esteem were compared, and the phenomenon was found to clearly refer to anger and opposition.     

Determinants of religious expression in the workplace

With the importance of religion to many individuals and the legal protections present in various countries, religious expression in the workplace is a phenomenon worthy of greater research and understanding. This study examined several potential antecedents of religious expression in the workplace. Results from a sample of employed individuals suggest that both individual and organisational factors, including individual religiosity, company culture and value congruence, influence the level of workplace religious expression.     

The Imagination of Images and Images of Imagination: How the Imagination Relates to Aging,Health, and Spirituality

ABSTRACT

Psychological literature suggests that religion and spirituality increase in late adulthood. Yet, operational definitions of spirituality and religiosity remain widely debated and inadequate for the concepts they are designed to measure. The empirical studies of religion and spirituality as one ages are of poor design and often measure only limited aspects of religion or spirituality. Few empirical studies exist which have been conceived to only study religiosity and spirituality in late adulthood. The purpose of this study was to determine the defining aspects of religiosity and spirituality using the Allport, Ross Intrinsic, Extrinsic Religiosity Scale, Ellison's Spiritual Well-Being Scale, and Neugarten's Life Satisfaction Instrument. Using a principal component factor analysis, the study examined the factor structure using an older adult sample of 320 individuals 65 years of age and older. Having a purpose in life combines with intrinsic religious questions for the first factor. Life satisfaction questions group together on two factors and extrinsic religiosity is clearly one factor. The scales used hold together well when combined. A new, shortened scale to measure aspects of religiosity and spirituality is proposed.