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.     

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.     

The protective role of religious coping in adolescents' responses to poverty and sexual decision-making in rural Kenya

In this study, we explored how adolescents in rural Kenya apply religious coping in sexual decision-making in the context of high rates of poverty and Human Immunodeficiency Virus (HIV). Semi-structured interviews were conducted with 34 adolescents. One-third (13) reported religious coping related to economic stress, HIV, or sexual decision-making; the majority (29) reported religious coping with these or other stressors. Adolescents reported praying for God to partner with them to engage in positive behaviors, praying for strength to resist unwanted behaviors, and passive strategies characterized by waiting for God to provide resources or protection from HIV. Adolescents in Sub-Saharan Africa may benefit from HIV prevention interventions that integrate and build upon their use of religious coping.     

TALKING ABOUT SEX: Religion and Patterns of Parent–Child Communication about Sex and Contraception

Despite the association between religiousness and conservative sexual attitudes, links between religion and patterns of parent–child communication about sex and birth control are largely undocumented. This study examines these relationships using two nationally representative data sets of parents and adolescents. I evaluated a conceptual model of religious influence on the sexual socialization of adolescents. Results suggest that parental public religiosity curbs the frequency of conversations about sex and birth control, and after accounting for conversations about sexual morality, so does parental religious salience. Despite notable relationships with religious affiliation, age, race, and gender still shape parental communication patterns most consistently.     

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.     

Processes of Religious and Spiritual Influence in Adolescence: A Systematic Review of 30 Years of Research

This is a systematic review of 30 years (1988‐2017) of empirical research on processes of religious/spiritual influence in adolescence. We followed a multi‐step process that resulted in 241 studies organized according to eight research questions and the corresponding methods and analyses typically used to address them. We coded these studies based on the dimensions of religiosity/spirituality and the youth outcomes involved. In some cases (quantitative studies of mediation and moderation, as well as qualitative studies) we also coded a third process variable. Results of the coding process revealed a number of interesting patterns. First, religiosity/spirituality is generally adaptive for adolescents, protecting them from negative outcomes (e.g., risk behaviors and mental illness), and promoting positive youth development and flourishing. Nevertheless, in some contexts, religiosity/spirituality may be at least partially maladaptive. Second, there is some evidence, from experimental and longitudinal studies, that relations between religiosity/spirituality and adaptive outcomes are causal. Third, there are numerous complex and dynamic processes by which religiosity/spirituality relate to youth outcomes. In terms of mediation studies, the most salient mediating processes seem to involve religiosity/spirituality dimensions, peers, values/attitudes, and social control/norms. Fourth, religiosity/spirituality is multidimensional, involving various interwoven facets at the individual and ecological levels. Private or personal aspects of religiosity/spirituality (e.g., religious/spiritual importance) tend to be more salient predictors of outcomes than public aspects of religiosity/spirituality (e.g., religious worship service attendance). The results of this systematic review point to promising directions for future research. First, more research is needed studying a broader range of dimensions of religiosity/spirituality, processes of influence, and outcomes. In terms of religiosity/spirituality, much of the prior work has focused on overall religiosity/spirituality, and religious/spiritual behaviors (e.g., worship service attendance). In terms of outcomes, the emphasis has been on religiosity/spirituality protecting against maladaptive outcomes (e.g., substance use). Second, more research is needed examining the role of culture, and using more rigorous methods (e.g., experience sampling, experimental design, longitudinal design, or mixed methods). This systematic review provides a detailed analysis of what is known regarding processes of religious/spiritual influence in the lives of adolescents, and hopefully better positions researchers to move the field forward.     

Religiosity of Adolescents and their Friends and Network Associates: Homophily and Associations With Antisocial Behavior

This study assessed the similarity of adolescents and their friends and peer network associates in religiosity and the extent to which these relationships were associated with antisocial behavior. The sample included 1010 Indonesian (480 male, 530 female) 8th (13.37 years) and 10th grade (15.36 years) students. Adolescents were similar to their mutual friends and network associates (identified using Social Cognitive Mapping) in religiosity, and the religiosity of both friends and network associates added to male adolescents' self‐religiosity in predicting antisocial behavior; these effects were not present for girls. Peers may associate with others similar to themselves in religiosity and these associations may partially explain why religious boys exhibit low levels of aggressive behavior.     

The role of faith in adoption: achieving positive adoption outcomes for African American children

African American children are overrepresented in foster care by more than twice their proportion in the population (U.S. Government Accountability Office [USGAO], 2007). Building upon research relating faith (religiosity) to positive health and mental health, this study utilized cognitive and religious coping theories to examine the influence of faith on choosing to adopt, achieving positive adoption outcomes, and reducing disproportionality. From Louisiana and Texas, 113 families who adopted 226 children, 48% African American, participated in a survey measuring children's behavior and parent distress (PSI-SF Difficult Child and Parent Distress Subscales) and religiosity (Hoge Intrinsic Religiosity Index). Of the respondents, 93% of the respondents belonged to a religious congregation, 86% attended church weekly. Controlling for child's behavior, religiosity predicted lower stress in adoptive parenting; church attendance was related to improvement in parental health since adopting. Faith was rated most frequently as essential in parents' decisions to adopt. The study concludes that faith may be an asset in increasing adoptions and improving adoption outcomes resulting in increased numbers of African American children adopted.     

RELIGIOSITY,PEERS, AND DELINQUENCY: DOES RELIGIOSITY REDUCE THE EFFECT OF PEERS ON DELINQUENCY?

Do peer influences have the same effect on religious and nonreligious youth, or does religiosity reduce the effect of peers on delinquency? Using data from the National Youth Survey, we examined the interaction of religiosity and peer influences on marijuana use, alcohol use, hitting, and property offenses. The results suggest that, for marijuana use and alcohol use, three measures of peer influence—peer attitudes, behaviors, and pressure—have weaker effects on religious adolescents. Thus, even when religious youth are exposed to peers who encourage substance use, religiosity may serve as a protective factor that reduces the effect of peers. In contrast, religiosity does not seem to condition the effect of peers on hitting and property offenses.     

Religiosity and alcohol behavior: An exploration of reference group theory

This study examines the relationship between religiosity and alcohol use and perceived misuse. Unlike most past research, we focus on adults rather than adolescents and distinguish among specific Protestant denominations. We also use a more appropriate statistical technique and place the findings in a theoretical context. The analysis shows that religiosity is clearly related to alcohol use, mainly because people's religion serves as a reference group influencing their behavior. The analysis also shows that religiosity is not related to perceived misuse of alcohol, mainly because societal norms are congruent with religious norms and, hence, appear to overwhelm any effect of religion.     

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.     

God,I Can’t Stop Thinking About Sex! The Rebound Effect in Unsuccessful Suppression of Sexual Thoughts Among Religious Adolescents

The rebound effect of thought suppression refers to attempts to suppress thoughts that result in an increase of those thoughts. The aim of this three-study research was to investigate the suppression of thoughts and its possible importance in the cognitive model of predicted compulsive sexual behavior (CSB) among Israeli Jewish religious and secular adolescents. Study 1 (N = 661): Do religious and secular adolescents differ in CSB and related psychopathology? Study 2 (N = 522): Does CSB mediate the link between religiosity and well-being? Study 3 (N = 317): Does religiosity relate to suppression of sexual thoughts, which relates to higher CSB and lower well-being? The analyses indicated that religious adolescents are higher in CSB than secular ones, and that sexual suppression and CSB mediate the link between religiosity and well-being. Results are discussed and address the need for a broader understanding of CSB and the function of thought suppression.     

"I KNOW THIS ISN'T PC, BUT . . .": Religious Exclusivism among U.S. Adolescents

Despite the growing pluralism of American society, the proportion of Americans who maintain exclusivist religious beliefs is sizable. This study focuses on adolescence—a period when independent religious lives are forming—examining the social, familial, and denominational correlates of exclusivist beliefs and the ways in which exclusivist adolescents reconcile their beliefs with the cultural mores of a pluralistic society. Using new data from the National Study of Youth and Religion, this study involves the analysis of both survey data and in-depth interviews. Logistic regression results show that Mormons and evangelicals are more likely than mainline Protestants to hold exclusivist beliefs. High levels of parent religiosity and dense religious peer networks also strongly predict exclusivism. Yet the interview data show that exclusivists have not resisted pluralism but have internalized messages of religious diversity. They modify their beliefs in response to pluralism and articulate them carefully so as not to be perceived as intolerant.     

Assessing God Locus of Control as a Factor in College Students’ Alcohol Use and Sexual Behavior

Abstract. Objectives: This study explored God locus of control beliefs (ie, God's control over behavior) regarding their influence on alcohol use and sexual behavior as an alternative religiosity measure to religious behaviors, which does not capture perceived influence of religiosity. Additionally, demographic differences in religious beliefs were explored. Methods: College students aged 18–24 (N = 324) completed a survey between April 2012 and March 2013. Principal components and multivariate analyses were conducted. Results: Findings suggest that measures provide reliable, valid data from college students. God locus of control is linked to not consuming alcohol or engaging in sex. There were differences regarding relationship status and religious denomination. Conclusions: God locus of control beliefs are an appropriate construct for collecting data about college students’ religiosity. Furthermore, health educators at faith-based institutions could incorporate this construct into their programming, encouraging abstinence but also behaving responsibly for those who do drink and are sexually experienced.     

Family Processes and Adolescent Religiosity and Religious Practice: View From the NLSY97

This article focuses on family processes and adolescent religious attendance and personal religiosity. We find that the closeness and quality of the marital relationship and relationship between adolescent and parents significantly contributes to the strength of adolescent religious conviction and practice. The study used data from the NLSY97 cohort. Predictors include parenting style, closeness, and parent–child closeness; family structure; income, employment, parental education, mother's age at first birth, and number of siblings; adolescent characteristics (e.g., age, gender, race/ethnicity, disability, lying or cheating); and environmental characteristics (e.g., region of country, urbanicity, and physical environment risk). Family religious attendance was dramatically influenced by race in adolescents aged 16 years. Adolescents living with married, biological parents in 1997 were 36% more likely to attend worship services than those living with stepfamilies. Adolescents living in more physically risky environments, with peers who belonged to gangs, cut classes, or had sex, were less likely to attend weekly worship services with their families. Finally, compared with adolescents whose parents had a high-quality marital relationship and who had good relationships with both parents, all other adolescents were less likely to attend weekly worship services with their families.     

THE ROLE OF PARENTAL RELIGIOSITY IN HIGH SCHOOL COMPLETION

Scientists have produced a modest literature documenting the associations between individual religious behaviors and educational outcomes. Most scholars hypothesize that religion provides a context of social capital in which students reap educational benefit (or detriment) from the adults in the religious community. Despite the intergenerational influence inherent in the various social capital explanations, few studies have directly examined the role of parental religiosity in the educational outcomes of adolescents. In this study, I begin to address this gap by investigating whether and how parental religiosity is associated with a student's chances of graduating from high school. I seek to answer three questions related to parental religiosity and students’ high school graduation. First, does parental religiosity affect a student's chances of graduating from high school? Second, if parental religiosity is associated with high school graduation, does it operate primarily through the student's own religiosity or is there an independent effect? Third, if parental religiosity is independently associated with a student's high school graduation, what are the mechanisms by which it is associated? Using data from the first and third waves of the National Longitudinal Study of Adolescent Health (Add Health), I find that students whose parents attend religious services more often have greater odds of completing high school, and students who attend religious services with parents are almost 40% more likely to finish high school, net of a number of other religious and sociodemographic factors.     

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.     

A Person‐Centered Approach to the Study of Black Adolescent Religiosity,Racial Identity,and Sexual Initiation

Decreasing the number of adolescents who have never had sexual intercourse is one way to address sexual health disparities. We used intersectionality to explore the joint effects of religiosity and racial identity on Black adolescent sexual initiation. Data originated from the National Survey of American Life‐Adolescent (n = 1,170), a nationally representative study of Black adolescents. Latent profile analysis and survival analysis were used to evaluate study hypotheses. Results showed four distinct profiles of religiosity and racial identity. These profiles explained 19% of the variability in sexual initiation. Additional analyses revealed sociodemographic differences in profile membership. Findings contribute to understanding ethnic heterogeneity among Black adolescents and racial identity and religiosity as sociocultural factors that influence sexual initiation; and support reconceptualizing Black adolescent religiosity.     

RELIGIOUS REFERENCE GROUPS AND THE PERSISTENCE OF NORMATIVE BEHAVIOR: AN EMPIRICAL TEST

Reference groups and significant others are vitally important in both the formation and the persistence or change of normative as well as deviant behavior patterns. Thus one's initial religious beliefs and behavior (or lack thereof) reflect the socializing influence of the family. However, the situation may change when young people leave home for education or work, as demonstrated by research that shows decreases in religious beliefs or church attendance when young people leave home to attend college. In contrast to the pattern whereby religiosity declines in a college or university environment, we maintain that students who develop close ties with others who are religious, especially in a highly religious community, will maintain the same patterns of high commitment developed in their families. Specifically, we hypothesize that religious beliefs and participation will be positively related to (1) parents' religious beliefs and practices and (2) current friends' religious beliefs and participation. These hypotheses were tested with a sample of college students living on campus (n = 339). The data support the argument that students' current religious beliefs and behavior are related to both their parents' religiosity and the reinforcing effects of the religiosity of their current friends.     

The Influence of Religiosity on Gambling Participation

Gambling is now a popular legal activity among people around the world. Despite numerous studies on individuals’ gambling behavior, few researchers examine the influence of religiosity on gambling participation. This study investigated the effect of religiosity, measured in terms of frequency of religious participation and importance of faith, on gambling participation across four different types of games: casino, track, lottery, and bingo. Using data collected by the National Gambling Impact Study Commission in 1999, the study found that there was indeed a significant difference in the frequency of religious participation between gamblers and non-gamblers. Moreover, it seemed like the more types of games one played, the lower was their frequency of religious participation. The importance of faith, however, did not seem to have a significant impact on gambling participation. The implications of these findings to businesses and public policy makers were discussed.