Religion,socialization, and fertility

Longitudinal data from a large .sample of Wisconsin men and women are used to examine the effects on fertility of religious and secular socialization, including farm upbringing. Analyses of children ever born (CEB) and of parity progression show that current religious choice is more important in explaining fertility than is religion of orientation or denomination of secondary school. The effects of current and background religion are additive, and the effect of current religion is the same for men as for women at each parity progression. Catholic religious background affects fertility primarily by increasing the likelihood of having a third or fourth child; its indirect effects on fertility operate through religious schooling and current religious affiliation. Unlike religious background, the positive influence of farm background on fertility persists among men and women, even when current farm employment is controlled.     

Competing Claims: Religious Affiliation and African Americans’ Intolerance of Homosexuals

Literature on religion and political intolerance indicates competing expectations about how Black Protestant church affiliation affects African Americans’ attitudes about civil liberties. On the one hand, Black Protestant theology emphasizes personal freedom and social justice, factors generally linked to more tolerant attitudes. On the other hand, Black Protestants tend to be conservative on family and social issues, factors often linked to intolerance of gays and lesbians. Data from the General Social Survey are used to examine the influence of religious group identification, as well as other relevant aspects of religiosity, on political intolerance among African Americans. Results indicate that although other aspects of religion (beliefs and behaviors) help explain variation in political intolerance, Black Protestant church affiliation has no relationship with attitudes about the civil liberties of homosexuals. However, additional tests show that Black Protestant church affiliation significantly predicts intolerance of other target groups (atheists and racists).     

Religion and Subjective Well-Being in Ghana

Using 2008 Afrobarometer survey data, we examine the relationship between religion and subjective well-being (SWB) in Ghana, as well as religious group differences in their experiences of SWB. Two measures of religion—religious affiliation and religious importance, and two measures of SWB—absolute SWB (own perceived living conditions) and relative SWB (own living conditions compared to those of other Ghanaians) are employed in this study. Results show that religious affiliation is significantly related to both measures of SWB although associations depicted for such relationships were not strong. Religious importance significantly related to relative SWB only (with a weak-to-moderate association). Significant religious affiliation and religious importance group differences are found on both SWB outcomes via non-parametric test procedures (Kruskal–Wallis H test, followed by post hoc tests). On balance, the None/Traditional religious group experienced less favorable SWB than Other Christian, Evangelical/Pentecostal, and Muslim groups, especially for absolute SWB, while the None/Traditional group experienced particularly less favorable relative SWB than the Protestant group. Religious importance groups also significantly differed in such a way that the group that considered religion very important had more favorable experiences of both types of SWB than the group that considered religion not at all/not very important. Other significant differences on both outcomes are found among ethnic, educational, and regional groups. In view of the findings, the study contributes to SWB research and suggests policy implications.     

Women’s fertility, religion and education in a low-fertility population: Evidence from South Australia

The old issue of religion and fertility is examined in relation to women s level of education. In-depth interviews exploring influences on parity for Adelaide parents in 2003–04 suggest that more frequent attendance at religious services in childhood, and affiliation with particular religious denominations, are related to both higher preferred and higher achieved parity, even for women with university education. For some university-educated women, their religious upbringing appears to play a part in negating the traditional relationship between higher education and lower fertility. Quantitative data on religion, fertility and educational level from the 1996 Census for women aged 40–44 in South Australia show that women with No Religion had lower fertility than those With a religion, while university-educated women in New Protestan-New Christian groups had higher fertility than university-educated women in other denominations. The findings provide an understanding of some social conditions that support higher fertility in a low-fertility population. Future fertility research in developed countries should include consideration of the influence of religious affiliation and religiosity at disaggregated levels of inquiry.     

An Exploratory Study of Religion and Trust in Ghana

Based on individual-level data from 2008 Afro-barometer survey, this study explores the relationship between religion (religious affiliation and religious importance) and trust (interpersonal and institutional) among Ghanaians. Employing hierarchical multiple regression technique, our analyses reveal a positive relationship between religious affiliation and both measures of trust among Ghanaians. A positive relationship between Catholic, Protestant, Muslim, Pentecostal/Evangelical faiths and interpersonal trust compared to non/traditional religion are detected. The data also reveal that upon controls, only Catholic and Pentecostal/Evangelical show significant positive effect on institutional trust among Ghanaians compared to non/traditional religion. It is worth noting that religious importance does not significantly predictor of neither interpersonal nor institutional trust among Ghanaians. The overall effect of religion on trust is weak, and weaker for institutional trust. Most of the difference relates to the difference between world religions and traditional religions. Place of residence, political affiliation, region of residence, ethnicity, and education are significant nonreligious predictors of both institution and interpersonal trust among Ghanaians. The findings further show that whereas age significantly influences only interpersonal trust, gender, life satisfaction, media exposure, sense of corruption, and sense of unfair treatment are significant factors molding institutional trust among Ghanaians. Policy implications of the study are discussed, emphasizing the need to incorporate religious organizations in efforts aimed at boosting interpersonal and institutional trust among Ghanaians. Religious-specific trust promotion program is suggested as possible strategy likely to succeed in Ghana. The need for more detailed studies in this important but ignored area is emphasized.     

“The Priest Obviously Doesn't Know That I'm Gay”: The Religious and Spiritual Journeys of Latino Gay Men

ABSTRACT

In the United States, most adults state that religion plays an important role in their lives and claim a religious affiliation. For gay, bisexual, and transgender persons (GBT), the story is unique because their sexual and gender identity is not accepted by most religions. The purpose of this article is to analyze the role of religiosity in the life course of Latino GBTs raised as Catholics. Data come from 66 life history interviews with Latino GBTs living in Chicago and San Francisco, who grew up as Catholics. We found a religious trajectory that mirrored participants' developmental stages. During childhood, religion was inculcated by the family, culture, and schools. In adolescence, many experienced a conflict between their religion and their GBT identity, and in adulthood, they reached a resolution. Most participants abandoned Catholicism to join other religions or spiritual groups that they perceived to be welcoming. We found participants engaging in a remedial ideological work to reconcile their religious values and their identity.     

Demographic and Social Factors Associated with Homophobia and Fear of AIDS in a Community Sample

Examinations of demographic and social factors associated with homophobia and fear of AIDS are limited by the frequent use of homogeneous, college student samples and limited examination of interrelationships among variables. The present study examined community attitudes toward homosexuality and fear of HIV/AIDS as a function of age, education, race/ethnicity, religious affiliation, political party affiliation, and personal contact with homosexual individuals and persons living with HIV/AIDS. A community sample of 463 adults completed standardized measures of homophobia and fear of AIDS as well as demographic and social background items. When examined separately, each demographic and social factor assessed, with the exception of race/ethnicity, was associated with homophobia and all but race/ethnicity and political party affiliation were associated with fear of AIDS. However, when entered into multiple regression analyses, 24% of the variance in homophobia was predicted by a single variable, including only personal contact with homosexual individuals, while 18% of the variance in fear of AIDS was accounted for by five variables, including personal contact with homosexual individuals, religious affiliation, political affiliation, education, and personal contact with someone living with HIV/AIDS. Findings suggest that it is important to consider intercorrelations among social and demographic factors, particularly when considering homophobia.     

Religious differentials in infant and child mortality in Holland, 1855–1912

At least three kinds of hypothesis may be invoked to interpret religious differentials in mortality. They are (i) hypotheses that refer to characteristics, (ii) those that refer to lifestyle, and (iii) those that refer to the social isolation of minorities. This paper tests all three kinds of hypothesis using data on urban child mortality from The Hague just before and during the demographic transition. A hazard analysis suggests that economic and demographic characteristics do not account for much of the variation by religion. An analysis of seasonal mortality suggests that some of the variation may be explained by differences in lifestyle. The third kind of hypothesis is presented here for the first time. We suggest that the social isolation of small religious groups lowered their exposure to certain kinds of infectious disease. We use a simulation study to show that this hypothesis could account for part of the variation.     

Religious differentials in infant and child mortality in Holland, 1855-1912

At least three kinds of hypothesis may be invoked to interpret religious differentials in mortality. They are (i) hypotheses that refer to characteristics, (ii) those that refer to lifestyle, and (iii) those that refer to the social isolation of minorities. This paper tests all three kinds of hypothesis using data on urban child mortality from the Hague just before and during the demographic transition. A hazard analysis suggests that economic and demographic characteristics do not account for much of the variation by religion. An analysis of seasonal mortality suggests that some of the variation may be explained by differences in lifestyle. The third kind of hypothesis is presented here for the first time. We suggest that the social isolation of small religious groups lowered their exposure to certain kinds of infectious disease. We use a simulation study to show that this hypothesis could account for part of the variation.     

Religious Attendance,Stress, and Happiness in South Korea: Do Gender and Religious Affiliation Matter?

Is religious attendance positively associated with happiness in South Korea? If yes, can religious attendance buffer against the harmful effect of stress on happiness? Moreover, do gender and religious affiliation modify these associations? This study addresses these questions with data from 2009 Korean General Social Survey which is a nationally representative survey (N = 1,599). Ordinal least square regression analyses reveal that although the effect size is relatively small, religious attendance is associated with a higher level of happiness in South Korea. However, this positive effect holds only for women and only for Protestants. In addition, an interaction effect between religious attendance and stress is observed for women only; the negative association between stress and happiness is weakened among those women who report more frequent church attendance. In this regard, a high level of church attendance buffers against the deleterious effects of stress on happiness for women. I discuss the implications of the findings with regard to theories about religion, mental health, and gender in South Korean context.     

When Does Religion Influence Fertility?

Religious affiliation as a determinant of demographic behavior is receiving renewed attention in demography. Interest in the role of cultural factors in affecting fertility and a specific concern with the role of Islam in many developing countries have helped re‐invigorate research on the role of religion. This article reviews theoretical and empirical work on that relationship, with special attention to a number of cases in which religion has been identified as an important determinant of fertility patterns. The article concludes that religion plays an influential role when three conditions are satisfied: first, the religion articulates behavioral norms with a bearing on fertility behavior; second, the religion holds the means to communicate these values and promote compliance; and, third, religion forms a central component of the social identity of its followers.     

Do Social Workers Apply “Love Thy Neighbor as Thyself” to Gay,Lesbian, Bisexual,and Transpersons in the South?

ABSTRACT

Across the United States there has been a spate of legislative bills and initiatives that blatantly stigmatize and discriminate against the lesbian, gay, bisexual, and transgender (LGBT) community. This study was a cross-sectional, exploratory survey designed to measure the attitudes, perceptions, and behaviors of Tennessee social workers and future social workers toward the LGBT population and toward proposed discriminatory legislation. A 3-way factorial ANOVA investigated the effects of political affiliation, religious affiliation, and social contact on the dependent measures. Significant main effects were found. Self-reported political affiliation was found to be the most important factor predicting LGBT acceptance and LGBT respect among this sample.     

Civil religion,social indicators,and public policy

What are the effects of civil religion on American society and culture? As a phenomena which presumably serves to integrate the political with the religious sectors of the national culture in the minds of citizens, it would seem that civil religion should have political consequences. Limited work has shown that civil religious beliefs help predict one's preference among presidential candidates. However, there have been no tests of civil religion as an indicator of public policy preferences. This investigation explores such relationships. While civil religion significantly related to stands on various public policies, these relationships are weak except in comparison to many other types of social indicators. Furthermore, civil religion's political impact on public policy orientations would appear less than its impact on the selection of presidential candidates.     

The effects of formal church affiliation and religiosity on the fertility patterns of Mexican-American catholics

The effects of religion on the fertility patterns of Mexican Americans are examined with two different path models, the Institutional Model using formal affiliation with the Roman Catholic Church as a measure of religion, and the Religiosity Model using a measure of religiosity. Each model, tested separately for husbands and wives, examines the effects of religion on types of contraceptive methods used and on wanted family size. Although the majority of Mexican Americans are Catholics and tend to have large families, religion does not seem to have the same effect on their fertility patterns as on that of other Catholics in the United States. Among the men, neither formal affiliation nor religiosity affect the fertility patterns in any way, while among the women the effect is slight. Considering the Catholic Church’s position on contraceptive usage, it is especially noteworthy that religion does not affect the use or non-use of the more effective means of contraception, a factor contributing to the generally weak association between the measures of religion and wanted family size. The last section attempts a partial explanation of why the results turned out as they did.     

Homosexuality,Religion, and the Family: The Effects of Religion on Americans’ Appraisals of the Parenting Abilities of Same-Sex Couples

Although a growing body of research focuses on Americans’ attitudes toward same-sex couples as parents, very few include measures of religion, and those that do fail to capture its multidimensional nature. Furthermore, many past studies relied on convenience samples of college students, or samples gathered outside the United States. Multivariate analyses of the 2012 General Social Survey—a nationally representative sample of adults in the United States—reveal that a slim majority of Americans still do not believe same-sex couples can parent as well as male-female couples, and the religious beliefs, behaviors, and affiliations of Americans are significantly and at times differentially associated with appraisals of same-sex couples’ parenting abilities. It appears that although religion is generally associated with more negative appraisals of the parenting abilities of same-sex couples, it is not uniformly so. Americans’ immediate religious and cultural context can shape their appraisals of homosexuality in diverse ways.     

India’s ‘Missing Women’ and Men’s Sexual Risk Behavior

Although scholars and policymakers have long been concerned with the ??missing women?? of India, little rigorous research has examined the consequences of India??s sex ratio imbalance for young men??s sexual risk behavior and reproductive health. We use data from the third wave of India??s 2005?C2006 National Family and Health Survey to examine the influence of the community female-to-male sex ratio at ages 10?C39 on men??s likelihood of marrying early in life, of engaging in premarital, multi-partnered, and commercial sex, and of contracting a sexually-transmitted disease. We estimate logistic regression models that control for respondents?? demographic and socioeconomic status and that adjust for the clustering of observations within communities. Net of the effects of other characteristics, the female-to-male sex ratio is positively and significantly associated with the likelihood that men marry prior to age 18 and inversely and significantly associated with the odds that men have had intercourse with a commercial sex worker. However, no significant net associations are observed between the sex ratio and the other outcomes. Education, wealth, religious affiliation, caste, and geographic region emerge as significant predictors of Indian men??s sexual risk behaviors.     

Mothers’ Marital Status and Type of Delivery Medical Care in Guatemala

The use of modern medical care for child delivery in rural Guatemala is low relative to other Latin American countries. In the previous literature, factors such as a woman’s age, education, ethnicity, religious affiliation and income are found to be important determinants of the type of delivery medical care she receives. This study hypothesizes that a woman’s marital status influences her decision as well. Using a binomial logit framework, the study finds that unmarried women are more likely to see a modern medical provider in delivery than married women, even after controlling for demographic, socioeconomic, and husbands’ characteristics. Therefore, unmarried women seem to make more informed decisions in terms of their attitudes in childbearing and maternal health relative to their married counterparts. As a result, both economic as well as social developments seem necessary to induce changes in the high incidence of maternal mortality and morbidity in Guatemala.     

Economic,Social, and Cultural Determinants of Life Satisfaction: Are there Differences Between Asia and Europe?

This paper investigates the influence of the economic, social, and cultural variables on life satisfaction in Asia and Europe. The second section sets a unifying theoretical framework for all three domains by defining life satisfaction as a function of aspirations and expectations which in turn are affected by micro- and macro-level variables. On the micro-level, economic capital is a resource for the actor. On the macro-level, societal economic capital improves the opportunity structure for the individual under certain conditions. Thus, economic capital on both levels positively affects the perceived chances of fulfilling aspirations. As long as the latter remain unchanged life satisfaction will increase. Social and cultural factors partially follow the same logic, as indicated by the terms social and cultural capital. Under a set of assumptions, the hypotheses derived are that personal and societal economic capital, national pride and national integration, religiosity, and societal religious integration, all positively affect the life satisfaction of the individual. A multi-level analysis of data from the European Values Study and the AsiaBarometer confirms the micro-level hypotheses. The economic macro-level indicators also display the theoretically expected positive effect on life satisfaction in the multivariate analysis of Asian and European data. By contrast, the direct cross-level effects of a society’s national integration and particularly of religion do not become significant in Europe, yet they are highly significant in Asia. This strong influence of the social and cultural context in Asia can be interpreted in two different ways.     

Divergent Patterns in the Ethnic Transformation of Societies

The uneven timing of the demographic transition in different countries of the world will lead to divergence between countries in ethnic and religious homogeneity. Developed‐country populations that began their fertility transitions relatively early are becoming increasingly diverse with respect to the ethnic origin and religion of their inhabitants, primarily as a result of high recent levels of immigration. Many demographic patterns of the developed world, such as low death and birth rates, are becoming universal. It might be expected that less developed countries will also turn from emigration to experiencing immigration, as their populations age and their economies develop. This essay suggests, however, that future ethnic diversity arising from immigration may be less marked in many of those developing countries than in the West, especially among latecomers to the fertility transition. Five reasons are advanced as impediments to the globalization of ethnic heterogeneity arising from immigration: demographic, economic, political, and factors related to resource constraints, and climate change. The essay considers what social, economic, and political consequences might arise if high levels of ethnic diversity, and possibly ethnic replacement, remained an idiosyncratic peculiarity of today's developed countries, which would therefore diverge in important ways from the rest of the world as the twenty‐first century unfolds.     

Widowhood and spirituality: coping responses to bereavement

Nearly half of women age 65 or older are widows and nearly 70% of these women live alone. Because older women are three times more likely than their male counterparts to be widowed, widowhood has been labeled a primarily female phenomenon. This review article has two aims: (a) to discuss the impact of widowhood on the lives of older women and (b) to discuss how religion and spirituality may be used as coping methods for conjugal loss. After reviewing the literature the authors conclude that older women use religious coping as well as religious and spiritual beliefs and behaviors to facilitate positive adjustment to the loss of a spouse.