Muslim religious accommodations in Western Europe: Do multicultural policies impact religiosity levels among Muslims,Catholics and Protestants?

How do religious accommodations for Muslim minorities shape religiosity levels among Muslims minorities? Answering this question is critical in the contemporary period, as Western European countries have experienced greater diversity in religious affiliations due to immigration. In this article, we address this question by analysing individual data across multiple waves of the European Social Survey (ESS). Our analysis improves on existing studies in that it (1) incorporates a greater number of countries than prior studies, (2) covers a historically novel period of religious accommodations for Muslim minorities and (3) more effectively controls for unmeasured country and time‐invariant processes than previous research. We find that in countries that have instituted greater religious accommodations, Muslim respondents generally report higher levels of religiosity. Interestingly, we also find that the greater institutionalization of religious accommodations for Muslims also impacts the subjective religiosity levels of Protestant majorities. We find no effect for Catholic respondents.     

Women and philanthropy in nineteenth-century Ireland

Religion played a major role in directing the philanthropy of Irish women in the nineteenth century. The most extensive systems of welfare were provided by Catholic female religious communities, but substantial and extensive charity was also provided by Protestant denominations. There was much rivalry between Catholic and Protestant charity workers, particularly in work relating to orphaned and destitute children. While the denominational basis of charity work prevented women of different religious persuasions from working together as philanthropists, lay Catholic women were profoundly affected by the limits placed on their activities by nuns. Lay Catholic women had no major tradition of organising in institutions or societies for charity work and, in consequence, the experience of organising for social change came later to Catholic women than it did to Protestant women. Catholic women were slow not only to join reform organisations but also to campaign for changes in social legislation or to demand suffrage.     

“I'm going to do battle… I'm going to do some good”. Biographical trajectories,moral politics,and public engagement among highly religious young Catholics in Spain and Mexico

Public debates and controversies on moral issues have gained visibility in recent decades in both Spain and Mexico. Conservative Catholic groups and networks are increasingly playing a crucial role in raising and framing highly morally charged themes in the public arena, especially on intimacy-related policies, including sexual and reproductive freedoms. A new generation of young Catholic leaders becoming key political agents has emerged in this scenario. They are fostering new mobilisation repertoires in the public sphere (e.g., digital activism and public performances) and promoting new political narratives merging moral, cultural, and religious elements. These highly religious and conservative young Catholics consider themselves part of a cultural/cognitive minority and feel entitled to become what Howard Becker termed “moral entrepreneurs.” Most have been educated in Catholic schools and belong to Catholic movements. Still, they can also navigate secular politics and strategically use different regimes of justification and action. Within this context, the article aims to examine and compare the intersection of historical trends and the relevance of individual biographies to understand the role of these young Catholics in the public space in both countries.     

Authentic church membership communication in times of religious transformation and mediatisation

In most European countries, the once well-established Christian denominations have been losing ground over the past century. Against this backdrop, what kinds of communication do churches/religious groups use to stay relevant and connect with their memberships? On the one hand, religious sociologists emphasise the importance of face-to-face communication for religious groups, to maintain authenticity and plausibility structures (especially in a pluralistic and secular world). On the other hand, media and communication scholars underline the opportunities to be found within mediated communication. This leads to the question of whether the churches’ communication with their members has shifted from face-to-face communication to more mediated communication. A comparative case study based on a multi-level mixed method design provides insights into the membership communication of the two major German denominations (Protestant and Catholic). The findings illustrate a clear shift from face-to-face to mediated communication at the upper church levels. Interestingly, only a small minority of the public relations professionals surveyed referred to the importance of face-to-face communication and its authenticity. In stark contrast to the professional level communication, congregations still concentrate on face-to-face and traditional mediated communication.     

ETHNIC,FAMILY, AND SOCIAL CONTEXTUAL INFLUENCES ON ASIAN AMERICAN ADOLESCENTS' RELIGIOSITY

In recent years, a number of excellent ethnographic and qualitative studies have signaled a growing interest among scientists in immigrants and their religious practices. Few large-scale studies, however, have examined the religious practices and family religious context of Asian immigrant adolescents. Using data from the National Longitudinal Study of Adolescent Health, a large nationally representative survey, we explore the important associations between ethnic and family contexts and Asian American adolescents' religiosity. Specifically, we find that first generation Asian American adolescents report higher levels of public and private aspects of religiosity than their native-born counterparts; Filipino and Korean immigrant adolescents report higher religiosity than Chinese immigrant children; however, the most important factor influencing Asian immigrant children's religiosity is their parent's religious practices and the concordance between parent and adolescent's religious affiliations. Protestant Asian adolescents who are also from a Protestant family report higher religiosity than Buddhist or Catholic adolescents who are from a Buddhist or Catholic family. Implications of these patterns for the intergenerational transmission of religious faith and other aspects of immigrant religious practices are discussed.     

THE PROTESTANT FISCAL ETHIC: RELIGIOUS CONFESSION AND EURO SKEPTICISM IN GERMANY

During the European sovereign debt crisis, most countries that ran into fiscal trouble had Catholic majorities, whereas countries with Protestant majorities were able to avoid fiscal problems. We find that Christian‐conservative members of the German parliament from constituencies with higher shares of Protestants were more likely to vote against a third bailout for Greece. Survey data show that views on the euro differ between German Protestants and non‐Protestants at the individual level, too. Among Protestants, concerns about the euro have, compared to non‐Protestants, increased during the crisis. We show that this increase in concern is linked to a reduction of Protestants' subjective well‐being. We use the timing of survey interviews and news events in 2011 to account for the endogeneity of euro concerns. Emphasis on moral hazard concerns in Protestant theology may, thus, still shape economic preferences. (JEL D72, E00, I31, Z12)     

Religion,Age, and Crime: Do Religious Traditions Differentially Impact Juvenile Versus Adult Violence?

A growing body of empirical research demonstrates that the relative presence of religious adherents at the community-level has important relationships with rates of crime and violence. Less understood is how adherence to specific religious traditions (e.g., evangelical Protestant, Catholic, mainline Protestant) is associated with rates of crime, especially across particular age groups toward which religious traditions devote varying degrees of structural and cultural resources. Using data from the Religious Congregations and Membership Survey and age-specific arrest data from the Uniform Crime Reporting program in 2010, the current study finds that the impact of religious adherence on crime varies by religious tradition and across juvenile versus adult crime. Specifically, evangelical Protestant adherence is negatively associated with juvenile but not adult violence, while Catholic adherence is associated with reduced adult but not juvenile violence, net of controls. Implications for research on religious contexts and crime, as well as policy, are discussed.     

Religious effects on environmentalism

Understanding of religious influences on environmentalism has been biased by political conflicts. This article summarizes the demographic parameters of environmental concern, then evaluates religious and political influences on that concern and related activity, using General Social Surveys data. It assesses influences on willingness to pay for environmental programs, individual environmental behaviors, and participation in political activities for related causes. Young people and women express greater environmental concern, but older persons more often engage in individual environmental activities such as recycling. The association of fundamentalism with political conservatism compounds interpretation of religion because political conservatives are antagonistic to environmentalism. Religious affiliation strength has positive effects on environmental concern, and worship attendance has positive effects on individual environmental behaviors, when fundamentalism and political variables are controlled. This article is part of the third stage of literature on religion and environmentalism in which positive as well as negative patterns are recognized.     

Breaking the in‐group out‐group: shifting boundaries in transnational partner choice processes of individuals of Moroccan,Tunisian, Algerian,Turkish, Punjabi Sikh,Pakistani and Albanian descent in Belgium

The ongoing popularity in some second and third generation migrants in Western Europe of marrying a partner from the countries of origin of their (grand)parents is considered to be problematic for micro and macro level societal integration of some migrant populations. Partner choice and marriage practices in migrant communities are problematized in public, media and political discourses by discriminating them from marriage practices in the ‘native’ population on the basis of three related dichotomies: (1) agency versus structure, (2) us versus them and (3) romantic versus instrumental marriage intentions dichotomies. By means of in‐depth qualitative research methodologies on the partner choice processes of women and men of Turkish, Moroccan, Algerian, Tunisian, Punjabi Sikh, Pakistani and Albanian descent in Belgium and an intersectional theoretical approach, this article aims to deconstruct popular and simplifying dichotomous representations of partner choice processes in these migrant populations. Our study reveals how religious, gender and social class boundaries are stretched to meet personal/individual desires and preferences. Individuals do experience social restrictions when it concerns social group boundaries and the potential partners that they can look for. At the same time individuals are never fully determined by their social environment, they creatively develop strategies to by‐pass certain restrictions and to some extent are able to meet their personal needs while being sensitive to the desires of their social environment.     

Random Drug Testing and Religion*

Research recently has begun to examine the link between religion and social control. It has been noted that religion, in particular Protestant conservatism, does play a role in shaping public opinion, and as a result, public policy on crime, crime control, and justice. The present research examines the issue of public support for random drug testing by focusing on the role of religion, specifically religious affiliation, in shaping public opinion. Analysis of survey data from a city in the Southwest identifies two separate dimensions of public support for random drug testing–a utilitarian dimension that is grounded in safety concerns, along with a normative dimension that reflects conservative moral beliefs, including a concern with the “evil” of drugs. Evidence from the data also indicates that conservative Protestants, compared to liberal-moderate Protestants, Catholics, and those with no affiliation, display higher levels of normative-based support for random drug testing. Researchers are encouraged to further explore the role of religion in shaping public support for the development of drug policies and other more general social control policies.     

Modernization and the gender gap in religiosity: Evidence from cross-national European surveys

The tendency of women to be more religious than men has been widely observed. Many theories have been offered to account for this difference, with explanations ranging from the biological to the sociological; no consensus on the explanation has been reached. Using data from the European Social Survey, the European Values Study and the International Social Survey Programme, in conjunction with a new method for measuring the gender gap, we compare different countries, generations and periods in Europe to address three key questions: (1) How much do the differences between men and women depend on what indicator of religiosity (e.g. affiliation, attendance, prayer, belief) is being considered? (2) Is there an association at the national level between the size of the gender gap and the degree of secularization or gender equality? (3) Is there a convergence in the religiosity of men and women across generations or over time? There is some evidence for such a narrowing of the gap in Europe—most noticeably in southern and Eastern Europe—but substantial differences persist. Even in countries that are comparatively secular and where gender inequality has been much reduced, women are considerably more likely than men to identify with a religion, to call themselves religious, and to participate in public and private religious activities.     

Attitudes of Muslim Americans toward Homosexuality and Marriage Equality: Moving Beyond Simply Understanding Christian Public Opinions

A number of studies have found a relationship between religious affiliation and attitudes toward LGBQ individuals. To date, however, research on religious attitudes has focused primarily on Christians. We expanded upon existing research by including two of the three largest U.S. religions previously overlooked—Islam and Judaism. We used data from the 2014 Religious Landscape Study, which provided a larger sample of Jewish (n = 475) and Muslim (n = 135) respondents than most public opinion surveys. We found that Muslim and Protestant participants were the least accepting of homosexuality and supportive of same-sex marriage compared with Roman Catholic and Jewish participants. Results also showed that fundamentalism and religiosity were significant predictors of attitudes toward homosexuality and same-sex marriage across all participants, regardless of denomination. Implications for future research and data collection efforts learned from this study are discussed.     

Religious involvement, religious context, and self-assessed health in Europe

In the present study, the authors examine the extent to which effects of individual religious involvement on self-assessed health are influenced by the religious context (i.e., religious involvement at the country level). The authors test their expectations using individual level data (N = 127,257) on 28 countries from the European Social Surveys (2002-2008). Results of multilevel analyses show that individual religious attendance is positively related to self-assessed health in Europe. Protestants appear to feel healthier than Catholics. Moreover, modeling cross-level interactions demonstrates that religious denominations at the national level are influential: The health advantage of Protestants as compared to Catholics is greater as the percentage of Protestants in a country is higher, yet smaller as countries have a higher percentage of Catholics. The association between religious attendance and self-assessed health does not depend on the national level of religious attendance.     

Kenyan Religious Leaders’ Views on Same-Sex Sexuality and Gender Nonconformity: Religious Freedom versus Constitutional Rights

Religion plays an important role in framing the public discourse on sexuality, especially in countries where religion fully permeates social life. We explored the perspectives of Kenyan religious leaders on sexual and gender diversity in their country’s specific context. A total of 212 Catholic, Islamic, and Protestant leaders from urban centers and rural townships completed a self-administered questionnaire specifically developed for this study. The leaders’ perspectives were predominantly negative. Limited acceptance was conditional on sexual minorities not engaging in same-sex practices or seeing such practices as sinful. A substantial minority (37%) endorsed the use of violence for maintaining social values, especially regarding homosexuality and gender nonconformity. The majority of religious leaders agreed on the difference between civil law and religious doctrine. Human rights principles enshrined in Kenya’s Constitution were considered to be applicable to sexual and gender minorities. Decriminalization of same-sex sexuality was seen as against one’s religion. Perspectives were less negative if leaders were familiar with lesbian, gay, bisexual, and transgender (LGBT) persons. Interventions that promote intergroup contact could be effective in changing religious leaders’ mind-sets and advancing human rights and health for sexual and gender minorities.     

Public Support for International Human Rights Institutions: A Cross‐National and Multilevel Analysis

The expansion of international human rights institutions has drawn much attention. Bringing together theories from sociology, political science, and international law, this article examines what factors promote public support for international human rights institutions, using the recent wave of the World Values Survey data (2005–2008). The level of public support displays both cross‐national and cross‐individual variations, so I conceptualize it as a two‐level process and employ the multilevel modeling. At the individual level, it is found that men, younger people, and individuals with more education and income show a higher level of support. At the country level, national affluence, political change (de‐democratization), and linkage to the world society are associated with more support. I further integrate individual‐level characteristics and country‐level social contexts, and pay special attention to education. Education is the institutional link between macro‐level social influences and micro‐level individual attitudes. I find that the support‐promoting effect of education is contingent on social contexts. It is more salient in wealthy countries and countries with strong ties to the world society.     

Religious involvement in public sphere in a secular state: institutions,interests and attitudes

The article focuses on the relations between religious institutions and state in a secular environment. The example for the secular environment has been taken from Estonia that is considered a highly secularized society, and Estonia is by its constitution is a secular state. The article, however, argues that even in a secularized society and in secular state religiously motivated lobby may influence political decision-making processes if the aims of the religious lobby manage to hide its overly religious agenda and present it in the context of ethno-cultural heritage. The example of this approach is taken from the activities of an indigenous neopagan religious association that has been lobbying for the protection of sacred landscapes or natural sacred sites in Estonia which sounds with the general societal approach on nature protection. At the same time new issues concerning the protection of holiness in natural environment have emerged.     

Determinants of attitudes held by Irish catholic and protestant women towards gender roles,maternal employment and social perceptions of women in Irish society

This paper is drawn from my doctoral thesis, which analyses similarities and differences in the social and religious attitudes of modern Catholic and Protestant (Church of Ireland) women in the Republic of Ireland.

My work is new in that it studies the attitudes of a female sample that is stratified according to religious tradition (Catholic/Protestant). The sample is also stratified by age (21–46/47–70 years) and location (rural/urban). Irish sociological and feminist scholarship has produced diverse work concerning many facets of Irish women's lives, but little research has specifically focused on the attitudes of Irish Protestant and Catholic women as distinct groups.

Qualitative and quantitative questionnaires were used to study the social and religious attitudes of respondents living in 12 counties throughout the Republic of Ireland. Twelve distinct attitudinal factors emerged from factor analysis. Themes contained in these factors included: 1. ?Perception's of social attitudes to women in Irish society

2. ?Attitudes to Article 41.2.1/2 of the 1937 Constitution1 41.2.1 “In particular, the State recognises that by her life within the home, woman gives to the State a support without which the common good cannot be achieved.” View all notes 41.2.2 “The State shall, therefore, endeavour to ensure that mothers shall not be obliged by economic necessity to engage in labour to the neglect of their duties in the home.” View all notes

3. ?Attitudes to maternal employment

4. ?Perception of the role of the Catholic/Protestant churches in women's lives

5. ?Religiosity

6. ?Attitudes to majority Catholic/minority Protestant status

7. ?Attitudes toward women clergy

8. ?Attitudes to moral issues (divorce and abortion)

9. ?Attitudes to Church influence in moral issues

The emergence of these factors are a significant contribution to sociological and feminist research because they have not previously been specifically researched from the perspective of Catholic and Protestant women.

The effects of religion, age and location on the 12 factors were then examined by means of analysis of variance, which identified those variables having significant main effects and interaction effects on respondent attitudes. Results emerging from percentage distributions and analysis of variance are presented for respondent attitudes to gender roles, maternal employment and perceptions of social attitudes towards women in Irish society.     

Religiosity as a predictor of students' political attitudes

This paper analyzes the relationship between students' level of actual religiosity and their sociodemographic characteristics, political orientation, and political attitudes. The paper is based on an online survey conducted at the University of Rijeka (N = 624) in 2021. The vast majority of our respondents (90%) received the three holy sacraments of initiation in their early childhood and attended Catholic religious education at school. The explanation of the significantly less actual religiosity of students is approached from the position of Pickel's contextualized theory of secularization. Relying on Voas and Day, a composite variable distinguishes highly religious students, moderately religious students, weakly religious students, and non-religious students on the basis of the respondents' positioning toward religious self-identification, beliefs, Church attendance, and the importance of religion in one's life. Statistically significant correlations between actual religiosity and political orientation were established. Very religious Catholic students, who are the least numerous and the least homogenous category, are more inclined to right-wing political orientation and reject ethno-nationalism/anti-multiculturalism less and accept clericalism more than other categories of students. In a broader sense, this study reveals that a large number of respondents distance themselves from religion and the Church at student age despite their experience of formal religious socialization at school age. Furthermore, the results suggest that the synergy of the liberalizing effect of education and the tolerant sociocultural atmosphere of an area reduces the influence of religiosity on the political attitudes and orientation of students.     

New Zealand children in the 1990s: beneficiaries of New Right economic policy?

This paper questions the extent to which New Zealand children have benefited from New Right economic policies and argues that the invisibility of children, the role of public concern about children and the social construction of childhood are factors which have facilitated implementation of these changes. Attention is drawn to the ways in which the personal and the political spheres intersect in children's lives. Rather than focusing on either the micro level of intervention in the lives of individual children or the macro level of societal change it is argued that the dualism itself must be transcended in order to move forward from the current position. Copyright © 1999 John Wiley & Sons, Ltd.     

The Joiners: Active Voluntary Association Membership in Twenty African Countries

To what extent do sub-Saharan Africans actively participate in voluntary groups, and how does development aid influence this involvement? This paper presents a baseline assessment of membership predictors for secular and religious voluntary groups across 20 sub-Saharan African countries. Using Afrobarometer survey data, I adopt an asset-based resources approach in which development aid is seen to mobilize local resources and increase incentives to join voluntary groups. The theory is tested with multilevel, cross-national logistic regression models, including both individual-level and country-level variables to predict active membership. At the individual level, I find that membership in voluntary groups is most likely among those who are well educated, rural-dwelling, male, black, and middle aged—a reflection of social advantage. However, poorer Africans are also likely to join such groups, as are those with a strong religious affinity. At the national level, development aid is positively tied to voluntary group membership, but democratic and economic progresses have little to no consequence on this behavior.