Subjective well‐being in the new China: religion,social capital,and social status

We present the first nationally representative evidence on the relationship between religion and subjective well‐being for the case of China. Research on Western societies tends to find a positive association between being religious and level of well‐being. China provides an interesting critical case as the religious population is growing rapidly and the religious and socioeconomic environments are profoundly different from Western societies, implying different mechanisms might be at work. We hypothesize to find a positive association between religion and well‐being in China too, but argue social capital, for which strong evidence is often found in Western societies, is unlikely to be an important mechanism because religion in China is generally non‐congregational. Instead, we argue that the private and subjective dimension of religion matters for well‐being in China by helping adherents have an improved sense of social status relative to the non‐religious in the context of rapid social change and growing inequality. Our results generally support these predictions.     

Requisite conditions for the formation and viability of a counter‐cultural community

Many scholars have noted that religion is essential for a counter‐culture or utopian community to survive. It has also frequently been maintained that any religion will do, that the content of the religion is inconsequential. This article focuses on the formation and viability of alternative societies and concludes that either harsh circumstances or a particular religious orientation is necessary. Three social conditions and four characteristics of the religious world‐view are specified as being necessary for the formation of an “intentional counter‐culture community.” Each of the predisposing structural factors and each of the characteristics of the world view must be present for the formation and viability of this type of alternative culture. In the “circumstantial counter‐culture community,” religion is much less important; oppressive conditions serve as a functional alternative to the specific religious outlook.     

RATIONALITY AND THE "RELIGIOUS MIND"

The social-scientific study of religion has long presumed that religious thought is "primitive," non-rational, incompatible with science, and (thus) doomed to decline. Contemporary evidence, however, suggests that religious involvement correlates with good mental health, responds to perceived costs and benefits, and persists in the face advanced education and scientific training. Although professors, scientists, and other highly educated Americans are less religious than the general population, the magnitude of this effect is similar to those associated with gender, race, and other demographic traits. Moreover, "hard" science faculty are more often religious than faculty in the humanities or social sciences. ( JEL Z10)     

Religion News in Israel

In this study I examine the coverage of religion in the Israeli media. An analysis of religious content in newspapers, radio, and television over a 2-month period found that religion received relatively high coverage over other categories of news. However, when broken down by religion, the coverage was found to be limited almost entirely to the Jewish faith and to the Orthodox streams of Jewry. Religion news in the secular media was mostly limited to a handful of themes, notably religious political parties, religious public personalities, and rabbis. The centrality of secular–religious relations in the Israeli public arena resulted in the subject often being addressed in the media, particularly in discussive program formats in the electronic media. The heavy focus in religious content on the Orthodox communities, particularly the ultra-Orthodox Haredi community, produced a negative stereotype of the Orthodox, widening yet further the secular–religious divide.     

Census enumeration,religious identity and communal polarization in India

Census is considered to be a scientific exercise. However, it leaves a deep impact on religious and ethnic identities. This is because through census enumeration not only are boundaries of communities fixed, but also actual size and growth are known. This adds a new sense to the identities of the religious communities in the sphere of democratic politics. In India, the census was started around 1872 during the British rule, seven decades after the first census was held in Great Britain in 1801. The question on religion was included right from the first Indian census, unlike the British census which only included it in 2001. This paper shows that the inclusion of the question on religion, and the consequent publication of data on size and growth of population by religion during British rule, invoked sharp communal reactions. The demographic issues found a core place in the communal discourse that continued in independent India. The paper argues that the demographic data on religion was one of the important factors that raised Hindu–Muslim consciousness and shaped the Hindu and Muslim relationship in both colonial and postcolonial India. As a result, several demographic myths have found a place in the communal discourse shaping the political imagination of India.     

The effect of religious concentration and affiliation on county cancer mortality rates

Previous research has documented lower cancer mortality rates among religious groups characterized by doctrinal orthodoxy and behavioral conformity. In addition, there is evidence that the general population in an area with a high concentration of religious participants may experience health benefits resulting from diminished exposure to or increased social disapproval of behaviors related to cancer mortality. This research examines the effect of religious concentration and denominational affiliation on county cancer mortality rates. Our findings suggest that religion has a significant impact on mortality rates for all malignancies combined, for digestive cancer, and for respiratory cancer when we control for demographic, environmental, and regional factors known to affect cancer mortality. These results provide new insight into the relationship between religion and health at the macro or community level and suggest that the influence of religion on social structure warrants further attention.     

Balm for The Soul: Immigrant Religion and Emotional Well‐Being

Immigrants can face insurmountable odds in their acculturation to the new society, and subsequently suffer from poor emotional/mental health. Using immigrant data from the United States, Australia, and Western Europe, this paper tests the relationship between immigrant religious involvement and emotional well‐being. Results demonstrate that regular religious participation is associated with better emotional/mental health outcomes. Conversely, non‐religious group involvement (i.e., ethnic associations, leisure groups, work groups) do not have as equally a positive association with emotional well‐being. This pattern is consistent across all countries examined in this study, suggesting that religion has a unique relationship with immigrant emotional well‐being regardless of national context. Therefore, it is posited that in easing the emotional/mental adjustment of immigrants, religion is not an artifact of context or of a particular religious group, but a generality of immigrant adaptation. Policy implications for the study’s findings are discussed. Yet to him, in his troubled state, Christianity brought also the miracle of redemption. Poor thing that he was, his soul was yet a matter of consequence. For him the whole drama of salvation had been enacted: God had come to earth, had suffered as a man to make for all men a place in a life everlasting. Through that sacrifice had been created a community of all those who had faith, a kind of solidarity that would redress all grievances and right all wrongs, if not now, then in the far more important aftermath to life. ( Handlin, 1973 [1951]:93 )     

Happily Religious: The Surprising Sources of Happiness Among Lesbian,Gay, Bisexual,and Transgender Adults

This article analyzes the impact of religion on reported levels of subjective well‐being (general happiness) among lesbian, gay, bisexual, and transgender (LGBT) adults. Although previous studies find religious affiliation to be a significant predictor of subjective well‐being among the general population in the United States, limited quantitative research investigates general happiness among sexual and gender minorities. This study augments the existing literature by using a national survey of LGBT adults conducted by the Pew Research Center in 2013. The results show that religious affiliation is a significant predictor of LGBT individuals’ happiness. LGBT individuals who identify as Catholic, agnostic or atheist, or with no particular religious affiliation report lower levels of happiness compared to mainline Protestants. Surprisingly, no significant differences are found between mainline Protestants (whose church doctrine often accepts same‐sex relations) and evangelical Protestants (whose church doctrine often condemns same‐sex relations). In addition, income is the only control variable that affects general happiness. Our analysis reveals interesting differences in the determinants of subjective well‐being between the LGBT and general population.     

The Varieties of Religious Significance: An Idiographic Approach to Study Religion's Role in Adolescent Development

We present a rationale and method for taking an idiographic approach to study the role religion plays in adolescent development. We theorize that adolescents harness qualitatively different aspects of religion to address idiosyncratic developmental needs. Therefore, analyzing religion's role in adolescent development necessitates a case‐by‐case holistic analysis. We introduce a systematic method using narratives to identify the personal ways that individuals attribute meaning in general and regarding religion in particular. We present three detailed case studies from a sample of 20 religious Israeli Jewish Orthodox emerging‐adult women who provided retrospective narrative accounts of their general and religious development through adolescence. Systematic analysis reveals that religion was significant to these women in diverse and personal ways, addressing markedly different adolescent developmental needs.     

CROSS‐NATIONAL MORAL BELIEFS: The Influence of National Religious Context

International surveys have documented wide variation in religious beliefs and practices across nations, but does this variation in the national religious context make a difference? Building on existing theory, we explain why religion should have both micro‐ and macro‐level effects on morality not sanctioned by the state and why the effects of religion differ from other forms of culture. Using two international surveys and hierarchical linear modeling techniques we sort out the effects of national context and personal beliefs on morality with and without legal underpinnings. We find that national religious context, the respondent's age, and religious beliefs and practices are the most consistent predictors of the sexual morality index. For morality sanctioned by the state, however, the effects for personal beliefs and practices are attenuated, and the effects of the national religious context are no longer significant.     

Pushing boundaries and blurring categories in digital media and religion research

As religious identity and spiritual practices transform and expand in the digital media moment, this article advocates for more critical scholarship on media and religion that examines the complex ways that individuals make meaning in the digital age. First, I present an overview of foundational media and religion theories that analyze the interactions between these ever‐changing fields, such as the culturalist tradition, mediatization theory, and the social shaping of technology approach. Furthermore, this essay highlights insightful research trends that blur distinctions between media spaces and complicate definitions of religion. Finally, a discussion of gaps in the scholarship will justify an argument for more theories centered in international contexts, as well as analysis of the relationships between media technologies, aesthetics, affect, identity and religious expression. These emerging approaches provide more in‐depth discussions of how the fast‐changing and ever‐complex digital culture is deeply connected to the evolving nature of religion and human existence.     

Bridges and Barriers: Religion and Immigrant Occupational Attainment across Integration Contexts

This article advances knowledge about context‐dependent impacts of religion on immigrant structural integration. Drawing on theories of inter‐generational immigrant integration, it identifies and spells out two context‐dependent mechanisms through which religion impinges upon structural integration – as ethnic marker prompting exclusion and discrimination, or as social organization providing access to tangible resources. The propositions are empirically tested with nationally representative data on occupational attainment in three different integration contexts which vary in religious boundary configurations and religious field characteristics – the United States, Canada, and Western Europe. Using data from the US General Social Survey, the Canadian Ethnic Diversity Survey, and the European Social Survey, the article analyzes indirect and direct effects of religious affiliation and participation on occupational attainment among first and second generation immigrants. The analyses find only limited evidence for the assumption that in contexts with strong religious boundaries (such as Western Europe and, to a lesser extent, Canada), immigrants face religious penalties in structural integration. By contrast, the analyses support the assumption that in contexts with a thriving religious field (such as the United States and, to a lesser extent, Canada), religious attendance tends to be positively related to occupational attainment, especially for the second generation. For the first time, the article empirically tests arguments about transatlantic differences in the role of religion for immigrant structural integration, and it suggests ways of better integrating micro‐oriented survey research with macro‐oriented institutional analysis.     

The Effects of Religious Fundamentalism and Religiosity on Preference for Traditional Family Norms*

This study examines the effects of religion on preference for a patriarchal family, one in which the husband makes decisions while the wife is subservient to him. The effects of both religious fundamentalism and personal religiosity are considered using a survey of adults in a Southwestern city. The analysis reveals a strong positive direct effect of adherence to a fundamentalist doctrine on support for the patriarchal family, but no direct effect of personal religiosity. An interaction effect of these two variables, reported in some other studies of the effect of religion on other family issues, is not found. The effect of religious fundamentalism is equal in magnitude to the effect of age, and greater than the effects of education, gender, family income, head of household occupational prestige, subjective class identification, race and rural background. With the exceptions of age and gender, religious fundamentalism serves as a crucial intervening variable in the relationships between these variables and endorsement of patriarchal norms in the husband-wife relationship.     

Longitudinal Trends of Religious Groups in Deregulated Taiwan: 1990 to 2009

Religious economies theory predicts that in a deregulated religious market, well‐organized religions will thrive, and loosely organized religions will struggle and decline in membership. This research (1) tests this hypothesis with representative sample data from Taiwan between 1990 and 2009; (2) contrary to religious economies theory, finds significant growth of folk religion in Taiwan; and (3) highlights the growth of religious commitment among Taiwanese Buddhism—evidenced by a decrease in the overall number of Buddhist adherents and an increase in the proportion of Buddhists who are formal converts. Additionally, neither significant growth in congregational religion nor organized, sectarian folk religion is detected in the analysis.     

Polarized Scientists? Exploring Political Differences about Religion and Science among U.S. Biologists and Physicists1

From the Texas textbook debate to the March for Science, visible displays of activism illuminate how deeply politicized the science‐religion interface has become. However, little is known about the extent to which scientists’ attitudes about science and religion are politicized. Using original survey data from 1,989 U.S. academic biologists and physicists, we examine the degree to which political views shape how scientists perceive the relationship between religion and science, religious authority, their personal religious identity, and views on dominant scientific theories. Findings suggest that, indeed, the science‐religion interface holds political meaning for scientists, but in different ways across the political spectrum. Specifically, for politically liberal scientists, atheism and the conflict narrative are particularly politicized belief structures, while politically conservative scientists emphasize religious identity to distinguish themselves from political liberals. Findings point to the critical role of politics in shaping scientists’ attitudes and identities, which may have implications for the scientific enterprise, both at the lab bench and in the political sphere.     

Religious Identity and Family Ideologies in the Transition to Adulthood

This article examines how religion shapes family ideologies in young adulthood. Using the 31‐year Intergenerational Panel Study of Parents and Children (N= 909), we find relationships between mother’s religious characteristics when her child was born and the child’s own family ideologies in young adulthood. Further, multiple dimensions of young adults’ religious identities are independently related to their family ideologies, suggesting unique influences of both religious service attendance and the importance of religion. Our results vary across time and family ideologies in interesting patterns, but relationships between religion and attitudes are remarkably consistent. From early in life, mothers’ and children’s religious characteristics shape family ideologies in ways likely to help explain relationships found between religion and family behaviors.     

Marital Well‐being and Religiousness as Mediated by Relational Virtue and Equality

This study investigated religiousness and couple well‐being as mediated by relational virtue and equality. Relational spiritual framework theory posits that religiousness is associated with couple well‐being through relational virtues (e.g., forgiveness, commitment, and sacrifice). Theories of relational inequality postulate that religion decreases couple well‐being and indirectly lessens couple well‐being. Data from a 3‐year longitudinal community sample of 354 married couples were used. The authors found that religiousness's relationship to couple well‐being was fully mediated by relational virtue but was not connected to relational inequality. They also found that relational inequality was associated with women's conflict, men's conflict, and marital instability. They did not find that higher religiousness benefits marital outcomes directly. Although these findings do not support the idea that religious activities are directly associated with stronger relationships, the data did show that religiousness can contribute to expressed relational virtue, and relational virtue in turn is associated with marital well‐being.     

Navigating religious diversity: exploring young people’s lived religious citizenship in Indonesia

Against the backdrop of several concerning reports which have noted growing socio-religious conservatism and intolerance amongst Indonesia youth, this study examined how school-aged Indonesian young people navigate encounters with religious difference in their everyday lives. Recognising the significance of religious and citizenship education curricula, the research included classroom observations and interviews with 20 religiously-diverse Indonesian young people in three purposively selected high schools in Jakarta. The paper reveals that participants in all three schools agreed that religious studies and their personal religious frameworks were central to their approaches toward religious tolerance. However, their lived everyday experiences of rubbing shoulders with religious ‘others’, expanded upon and critiqued the narrowness and rigidity of these frameworks and showed greater religious inclusivity. Through this analysis the paper integrates prior work on ‘lived religion’ and ‘lived citizenship’ to fuse a ‘lived religious citizenship’ concept, arguing that this adds depth to both fields by recognising that religion cannot be separated from the experience of being a citizen. A focus on lived religious citizenship provides a deeper account of individual identity and highlights the importance of qualitative studies focused on the living out of religion and citizenship.     

Religion, social mobility and education in Scotland

The relationship among religion, education and social mobility in Scotland is analysed statistically using the Scottish Household Survey of 2001 . The large sample size allows much greater statistical power for this purpose than any previous source, and thus allows a more reliable assessment of claims that the stratifying effect of religion in Scotland may have declined. The questions investigated are as follows. What are the religious differences in the distributions of class origins and class destinations, in the movement between these (absolute mobility), and in the association of these (relative mobility, or social fluidity)? Do changes in social fluidity across cohorts vary among people with different religious affiliation? Are there religious differences in the association of origins and education, in the association of education and destinations, or in the role of education in social fluidity, and do any of these vary over cohorts? The conclusions are that, in younger cohorts, there is no religious difference in social status, and that in older cohorts Catholics are generally of lower status than Protestants and the non‐religious. Social fluidity does not, however, vary among religious groups, even for older cohorts, and does not change over time. The reason for convergence in social status of religious groups over time is probably the equalizing of educational attainment among the groups: there is no evidence for any of the cohorts that the labour‐market rewards to education differ by religion.     

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.