‘Religious Parents… Just Want the Best for Their Kids’: Young People’s Perspectives on the Influence of Religious Beliefs on Parenting

Challenging some of the current predominantly negative representations of the effects of religion on young people requires further research into faith and family life, particularly from the perspective of young people themselves. This article presents a preliminary report of a study of 40 young people, mostly Christians and Muslims, aged 13–15 years. Three themes – defining religion, religious parenting and life in a religious family – are illustrated with reference to data collected from discussion groups in six schools and recent research literature. We conclude that religion still provides a positive influence on family life and parenting from the perspective of young people.     

Family,religion, and work among Arab American women

Using data from a national survey of 501 Arab American women, this study examines the extent to which family behavior mediates the influence of religion on women's labor force activity. Prior research on families has largely overlooked the role of religion in influencing women's labor force decisions, particularly at different stages of the life cycle. The analysis begins to address this gap by examining whether religious affiliation and religiosity have direct relationships to women's work behaviors, or whether they primarily operate through family behaviors at different phases of the life course. The results show that religiosity exerts a negative influence on women's labor force participation, but only when children are present in the home. Among women with no children, religiosity has no effect on employment.     

Religion and progressive politics in the United States

In recent decades, scholars interested in the role of religion in American public life have largely focused on the Christian Right or the role of religion in civic life. Compared to these extensive literatures, relatively little attention has been paid to the role of religion in liberal/progressive politics. Progressive religious voices are more widespread and more racially, socioeconomically, and religiously diverse than is typically recognized. Moreover, while these actors seek influence within the most visible political realms of elections and policymaking, they also focus on shaping the cultural identities, narratives, and discourses that undergird democratic life. This article offers a framework through which to conceptualize the progressive religious field of action and reviews the growing body of research on the individuals and organizations that comprise this field. It begins by examining the prevalence of progressive religious views and activities among the general public; reviews research on three different types of progressive religious political organizations (social movements, national advocacy organizations, and faith‐based community organizations) as well as religious congregations' efforts to spur members to progressive political consciousness and mobilization; and evaluates the place of progressive religion in American political culture. Finally, it points to fruitful areas for future research.     

IDENTIFICATION AND SEPARATISM: Religious Involvement and Racial Orientations Among Black Americans

Using data from the 1979–1980 National Survey of Black Americans (NSBA), this study investigates the relationships between religious involvement and two sets of racial orientations: identification , or feelings of closeness and commonality of interests among blacks, and separatism , or support for cultural and institutional distance from whites. Both public religious participation and private religious devotion are strong positive predictors of racial identification, net of the effects of sociodemographic factors. However, the positive effects of devotion on identification are diminished sharply among blacks over 60 years of age. In addition, members of tradition black denominations (i.e., Baptists and Methodists) express substantially stronger black identity than do their unaffiliated counterparts. In contrast to models of racial identification, religious involvement bears little consistent relationship to separatism. Relatively strong separatist sentiment is found among (1) frequent churchgoers ages 30–59 and (2) adherents of nontraditional religions (e.g., Muslims). In general, these results cast doubt on the arguments of some critics of the black church, who claim that religion undermines collective identification. Mainstream black religious culture appears to encourage inclusive, but not exclusive, racial solidarity.     

RELIGIOUS CHANGE AND ADOLESCENT FAMILY DYNAMICS

Much more has been documented about the influence of religion on parenting practices than on how the former may shape family life from the perspective of adolescents. Building a conceptual model of religion and changing family relations, we assessed the particular influence of adolescent religious change on the dynamics of their relationships with their parents, and overall satisfaction with their families. Employing data from two waves of the National Longitudinal Study of Adolescent Health (Add Health), results suggested that growth in personal religious salience—how important religion is in adolescents' lives—is uniquely and consistently related to better family relations, even after accounting for behavioral changes—such as excessive drinking and drug abuse—that are detrimental to both religiosity and family relations.     

Gender,religion and happiness

Using an infrequently used sample of 60 countries this paper attempts to gauge the importance of religion and gender on the levels of happiness across countries, after controlling for a set of quality of life variables. The results suggest that both religion which is represented by the degree of religious fractionalization, and gender as represented by the percentage of women in parliament, have important effects on the degree of happiness. Specifically the paper finds that higher levels of religious fractionalization reduce happiness, but greater representation of women in parliament robustly increase happiness levels.     

Only Bad for Believers? Religion,Pornography Use,and Sexual Satisfaction Among American Men

Research has often demonstrated a negative association between pornography use and various intrapersonal and relationship outcomes, particularly for men. Several recent studies, however, have suggested that the negative association between pornography use and these indicators is stronger among more religious Americans, suggesting that moral incongruence (engaging in an activity that violates one’s sacred values) and the attendant shame or cognitive dissonance, rather than pornography use per se, may be the primary factor at work. The current study tested and extended this theory by examining how religion potentially moderates the link between pornography use and sexual satisfaction in a national random sample of American adults (N = 1,501). Analyses demonstrated that while pornography use was negatively associated with sexual satisfaction for American men (not women), among men who rarely attended religious services or held a low opinion of the Bible this negative association essentially disappeared. Conversely, the negative association between frequency of pornography consumption and sexual satisfaction was more pronounced for men with stronger ties to conventional religion. These findings suggest that the connection between pornography use and sexual satisfaction, especially for men, depends largely on what viewing pornography means to consumers and their moral community and less so on the practice itself.     

Between Sacral Belief and Moral Community: A Multidimensional Approach to the Relationship Between Religion and Alcohol Among Whites and Blacks

This study explores the conditions under which two dimensions of religion first specified by Durkheim (1995), the normative and the integrative, may be related to a particular aspect of alcohol use among white and black adults. The analysis compares those denominations that oppose the use of alcohol to those that do not, while simultaneously examining the effects of the relative strength of the commitment to the religious community on the risk for dependency. Because a substantially large sample drawn from 41 mid-sized cities nationwide is employed, the study is able to expand the set of denominations considered, and, more importantly, to conduct a more refined analysis of differences between black and white respondents than is typically possible. The findings indicate that although effects due to religious denomination are certainly a factor in the risk for dependency, this is much more so the case among whites than among blacks. By contrast, among blacks, frequency of church attendance, a measure of integration, is a more powerful predictor of risk than it is for whites. These results suggest that to more fully comprehend the manner in which alcohol use and religion are linked, especially in the black community, the organizational nature of the church—and not solely its denomination—needs to be considered in the attempt to assess the risk of alcohol dependency.     

Atheistic, agnostic, and religious older adults on well-being and coping behaviors

Previous research reports relationships between religion and both well-being and positive coping, especially among the older adult age group. However, researchers have failed to consider the non-religious when comparing groups categorized by religious belief, ignoring possible differences between those with a belief and the non-religious, atheists, and agnostics. To explore possible differences, we gathered data from a sample of 134 religious and non-religious older adults (55 years old plus) who completed an online questionnaire assessing relationships between religiosity and well-being, social support, locus of control, and meaning in life. Belief groups, including atheists, agnostics, and those high and low on religious beliefs, were compared on coping behaviors. The religious groups did not significantly differ from atheists and agnostics on well-being, satisfaction with social support, or locus of control; however, the high religiosity group did endorse higher levels of presence of meaning in life than the atheists and a greater number of social supports compared to the non-religious groups. The groups significantly differed on their use of religious coping (p < .05), and differences approached significance on the groups utilization of humor and substances as coping mechanisms (p = .07). The religious groups endorsed religious-oriented coping at significantly greater rates, whereas the atheists endorsed a greater use of substances to cope than the other three groups. Additionally, atheists endorsed humor for coping more so than their low religiosity counterparts.     

A New Approach to Religious Commitment

Abstract

The authors propose a new framework for studying religious commitment. Commitment is viewed as a general social process which occurs in various aspects of life (e.g., marriage, work, politics, and religion). It consists of subjective and behavioral components. Religious commitment is defined as the interaction between people's religious consciousness and religious participation. Other religious beliefs, feelings, and intellectual inclinations are considered to be parts of people's religious orientations, not aspects of commitment as other approaches have suggested. Data from members of six Christian denominations are used to explore this conceptualization and the relationships among these variables. Some determinants and consequences of commitment also are considered. The evidence yields several propositions regarding factors that affect commitment and the effects of religion on people's attitudes and behaviors. The paper's implications for future research on religious commitment in particular and commitment in general also are discussed.     

Civil Society Organizations and the Enduring Role of Religion in Promoting Democratic Engagement

As Tocqueville observed the emergence of democracy in the USA, he noted the central role religion played in undergirding democratic life. Nearly 200 years later, it is unclear whether religion continues to possess sufficient capacity to promote democratic engagement. This study links organizational theory with research on the structural and cultural characteristics of civil society organizations (CSOs) to assess the current impact of religion on democracy. It analyzes original data from a national study of politically oriented CSOs to determine whether drawing on structural characteristics of religious congregations and cultural elements of religion helps the organizations promote democratic engagement. The analysis finds a positive relationship between organizations that incorporate structural and cultural forms of religion and their organizing capacity, political access, and mobilizing capacity. These findings suggest that religion, mediated by congregations and religious culture, retains sufficient civic vitality to help politically oriented CSOs foster democratic engagement.     

Athletic Involvement,Academic Achievement,and Aspiration

Abstract

Prior to World War II, religion in America was characterized by a tripartite system of Protestant, Catholic, and Jewish groups. More recently, Robert Wuthnow (1988), James Davison Hunter (1991), and others have argued that religion in America has been “restructured” into a two-party system, consisting of liberals within these religions on one side and conservatives on the other. Most empirical research examining the restructuring of religion in America focuses on the two-party division within Protestant religious advocacy groups, noting how some Protestant groups are politically more similar to Catholics than to other Protestants. Little work has examined the extent to which this phenomenon applies to Washington offices, which are formally tied to parent religious bodies, particularly Jewish groups. By conducting interviews with Washington office leaders and examining office materials and websites during the 108th Congress, this study seeks to answer the question: How does the thesis of the restructuring of religion in America apply to 15 Washington offices? Results suggest the thesis applies to both Protestant and Jewish Washington offices. The priorities of liberal offices, such as social welfare and economic justice issues, differ from those of conservative offices that focus on life and morality concerns.     

Religion,spirituality & chronic illness: A scoping review and implications for health care practitioners

ABSTRACT

While the influence of institutional religion has decreased over the last 40–50 years, research suggests that a substantial proportion of those not attending religious services continue to engage in religious and spiritual practices on their own and refer to religion as a very important aspect in their lives, and as linked to more positive health outcomes, particularly for those living with chronic conditions. This article provides a scoping review to not only highlight the research that views religion and spirituality as valuable tools for coping with chronic illness conditions, but also to highlight research that explores those who may experience some religious/spiritual doubts or a gradual loss of religiosity or spirituality with the diagnosis of chronic conditions. Regardless of a clinician’s beliefs, the authors argue that some awareness training of the value of religion and spirituality for some patients, can be beneficial. In a society facing an increasing plurality of faiths, this is deemed to be an invaluable discussion. In the end, clinical implications will be discussed.     

Blessed assurance: The role of religion and spirituality in Alzheimer's disease caregiving and other significant life events

Increasing attention in the scientific literature is being given to the relationships among religion, spirituality, and overall well-being. Moreover, research has repeatedly identified religion and spirituality as significant coping resources throughout the life course. For this study, a group of 20 Catholic and Protestant older adults were interviewed; half were caregivers of a spouse with Alzheimer's disease and half were noncaregivers. The informants were asked about their views on religion, spirituality, and how they integrated their faith into their lives. Qualitative analysis identified several themes reinforcing previous work that has shown religion and spirituality are important dimensions to the human experience. All of the informants had integrated religious and spiritual beliefs and practices into their lives to help make sense out of stressful situations. The findings underscore the need for further scientific inquiry that examines how religion and spirituality promote healthy adaptation to significant life events.     

Digital media,ageing and faith: Older Sri Lankan migrants in Australia and their digital articulations of transnational religion

To date, older adults have received little attention in the newly emerging technological narratives of transnational religion. This is surprising, given the strong association of later life with spiritual and religious engagement, but it likely reflects the ongoing assumption that older adults are technophobic or technologically incompetent. Drawing on ethnographic interviews with older Sinhalese Buddhist migrants from Sri Lanka, living in Melbourne, this paper explores the digital articulations of transnational religion that arise from older migrants’ uses of digital media. We focus on how engagements with digital media enable older Sinhalese to respond to an urgent need to accumulate merit in later life, facilitating their temporal strategies for ageing as migrants. We argue that these digital articulations transform both the religious imaginary and the religious practices that validate and legitimize a life well-lived.     

PATTERNS OF RELIGIOUS MOBILITY AMONG BLACK AMERICANS

Using data from the National Survey of Black Americans (NSBA) and the General Social Survey (GSS), this study tests hypotheses distilled from two competing perspectives on black religious mobility. First, some analysts during the 1960s predicted that the rise of economic ambition and political militancy among blacks would foster discontent with the "otherworldly" black mainline churches. These researchers projected high levels of switching and burgeoning apostasy. Second, however, there are reasons to anticipate much more stable patterns of black religious affiliation. Recent research stresses that social embeddedness, cultural solidarity, and personal spirituality are more important influences on black religious behavior than are status-seeking or sociopolitical concerns. Except for rising apostasy, the findings of this study are broadly consistent with the second perspective. Several directions for future research on the religious mobility of black Americans are suggested.     

Socioeconomic Deprivation and Religious Salience: A Cognitive Behavioral Approach

Past research is consistent with the idea that socioeconomic deprivation leads individuals to be more religious in certain ways. The related perspectives of exchange theory and cognitive behaviorism imply that such deprivation also leads people to place more importance on religion a virtually unexplored issue. This study examines the effects of education, occupational prestige and income on religious salience" among residents of the Raleigh, North Carolina, metropolitan area Oc cupational prestige and among respondents who were not church members education are found to have the hypothesized negative effects on salience. However, income has no effects when education and occupation are controlled, and an argument by Rodney Stark that these effects would hold true only for church members is contradicted.     

DETERMINANTS OF SATISFACTION FOR BLACKS AND WHITES

The study analyzes the determinants of satisfaction for blacks and whites with data from the Quality of American Life survey conducted in 1971 and replicated in 1978. A domain satisfaction scale is the dependént variable and a series of demographic, social relationship, SES, and religion variables are used as independent variables. Separate regression analyses by race, and tests for the significance of the interaction of the independent variables with race reveal (1) perceived quality of important relationships (i.e., friends, neighbors, children, parents, and siblings) more strongly affects levels of satisfaction for both blacks and whites than demographic variables. SES, or religion; (2) black females report significantly lower levels of satisfaction than any other gender/race group; (3) blacks living in the East report lower satisfaction than any other region/race group; (4) feeling close to their parents more strongly impacts black than white levels of satisfaction; (5) religion is more important for blacks than for whites in producing satisfaction; and (6) SES is more important for whites than blacks in producing satisfaction. Theoretical interpretations are presented.     

"The Greatest Day That Our City Has Ever Seen": Moody,Medill, and Chicago's Gilded Age Revival

This article is a historical analysis of the Gilded Age press and its reaction to evangelist D. L. Moody in late-19th-century Chicago. The complex interplay between Moody and the press is helpful in understanding how publicity can play a major role in revivalism and facilitating religious fervor. This research describes how the values of the Gilded Age created a situation in which religion, economics, and journalism merged in ways that facilitated religious spectacle and revivalism. Issues uncovered by this research are relevant to contemporary research on news coverage of religion.     

“You Know,Abraham Was Really the First Immigrant”: Religion and Transnational Migration

The purpose of this article is to summarize what we know about the role that religion plays in transnational migration and to outline a strategy for further research in this area. While migration scholars now generally acknowledge the salience of migrants' economic, social, and political transnational activities, we have largely overlooked the ways in which religious identities and practices also enable migrants to sustain memberships in multiple locations. My goals in this article are threefold. First, I provide a brief overview of related bodies of work on global, diasporic and immigrant religion and differentiate them from studies of migrants' transnational religious practices. Second, I selectively summarize what we have learned about the role of religion in transnational migration from prior research. Finally, I propose an approach to future research on these questions.¹