The legacies of context: Past and present influences on contraceptive choice in Nang Rong,Thailand

This study explores the ways in which women's contraceptive behavior in a rural area of Thailand is shaped by both past and present context, based on the life course framework. Although the importance of contextual influences for contraceptive behavior is well established in the literature, relatively little research has been conducted that explores how behavior is influenced by historical and contemporaneous contextual factors and by individual life experiences. In addition, much of this research has neglected the role of the normative environment within which contraceptive use takes place. The focus of this paper centers on the effect of contraceptive environment at both early and late stages of the life course and on how this effect is shaped by individual experience with migration to urban areas. This study takes advantage of a unique, prospective longitudinal data set with detailed information on community context at multiple points in time, an important improvement upon prior research. The results show that contraceptive behavior is particularly responsive to current community context, with past context primarily exerting an indirect effect on behavior through shaping current contextual influences.     

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.     

Gay Seouls: Expanding Religious Spaces for Non-Heterosexuals in South Korea

What Protestant congregations offer spaces for worship and dialogue among persons with different sexual orientations? The academic literature finds or assumes that non-heterosexuals are stigmatized or invisible in theologically conservative congregations and are welcomed in progressive, affirming congregations. This article develops an alternative claim that some conservative or evangelical congregations offer attractive spaces for non-heterosexuals to worship and dialogue. We illustrate with an exploratory study of four congregations in South Korea—two theologically progressive, two evangelical—whose pastors welcomed everybody regardless of sexual orientation or gender identity. The “inclusive-evangelical” congregations retained conservative theology on sexuality (sexual relations only within heterosexual marriage) but offered more empathic dialogue with non-heterosexuals than did most evangelical congregations; they also provided more resources, conventional religious culture, and ties to traditional affective networks than the affirming-progressive congregations. Inclusive-evangelical congregations offer an institutional venue for non-heterosexual Christians in Korea to potentially reconcile three central values: conservative Christianity, traditional (Confucian) affective networks, and expressive individualism.     

Apostles and Zionists: The influence of religion on demographic change in rural Zimbabwe

Religion has acted as a brake on demographic transition in a number of historical and contemporary populations. In a study in two rural areas of Zimbabwe, we found substantial differences in recent demographic trends between Mission and Independent or `Spirit-type' churches. Birth rates are higher in some Spirit-type churches and, until recently, infant mortality was also higher. Recent increases in mortality were seen within Mission churches but not in Spirit-type churches. Missiological and ethnographic data indicate that differences in religious teaching on healthcare-seeking and sexual behaviour and differences in church regulation could explain this contrast in demographic patterns. More restrictive norms on alcohol consumption and extra-marital relationships in Spirit-type churches may limit the spread of HIV and thereby reduce its impact on mortality. These contrasting trends will influence the future religious and demographic profile of rural populations in Zimbabwe.     

Environmental quality and fertility: the effects of plant density,species richness,and plant diversity on fertility limitation

The relationship between the environment and population has been of concern for centuries, and climate change is making this an even more pressing area of study. In poor rural areas, declining environmental conditions may elicit changes in family-related behaviors. This paper explores this relationship in rural Nepal looking specifically at how plant density, species richness, and plant diversity are related to women’s fertility limitation behavior. Taking advantage of a unique data set with detailed micro-level environmental measures and individual fertility behavior, I link geographically weighted measures of flora at one point in time to women’s later contraceptive use as a way to examine this complex relationship. I find a significant, positive relationship between plant density, species richness, and plant diversity and the timing of contraceptive use. Women in poor environmental conditions are less likely to terminate childbearing, or do so later, and therefore more likely to have larger families.     

Attitudes Toward Same-Sex Marriage: The Case of Scandinavia

The purpose of this study was to examine the variables that explain attitudes toward same-sex marriage. Using recently collected Scandinavian data (from Norway and Sweden) with a high response rate, this study shows that gender, regular participation in religious activities, political ideology, education, whether the respondent lived in the capital city, and attitudes toward gender equality were important for attitudes toward same-sex marriage. Age and income were not important for attitudes toward same-sex marriage. Although both Norwegians and Swedes clearly favor same-sex marriage, Swedes are significantly more positive than Norwegians.     

Barriers to contraceptive use among Pakistani couples

Despite the existence of a family planning program in Pakistan since 1965 and widespread knowledge among Pakistanis about contraception, there is a high level of unmet need for family planning. One recent survey found that while 53% of married women express the desire to avoid pregnancy, less than 20% use contraception. A recent Population Council study conducted in urban and rural areas of Punjab province investigated personal beliefs, family circumstances, social norms, and gender relations among 1310 married women and 554 of their husbands. The unmet need for contraception was highest among women over age 30 years, those with more living children, less educated women, and women living in rural areas. The study found that while most Pakistanis approve of family planning, obstacles to contraceptive use exist in most marriages. 97% of respondents who wanted another child wished for a boy. That preference for sons influences contraceptive use behavior. The fear of social disapproval of contraceptive use, perceived opposition from in-laws and husbands, and fear of health side effects and divine punishment were major reasons identified against contraceptive use. Female contraceptive users were more autonomous and likely to make domestic decisions without consulting their husbands, while husbands defer to social and cultural norms.     

Selective Mortality During the Khmer Rouge Period in Cambodia

Aspects of the long‐term demographic impact of genocide during the period of the Khmer Rouge (1975–79) in Cambodia are analyzed. Mortality data for siblings from the Cambodia Demographic and Health Survey in 2000 demonstrate that excess mortality was extremely high and heavily concentrated during 1974–80. The study also shows that mortality was highly selective during that period. Adult males were the most likely to die, indicating that violent death played a major role. Individuals with an urban or educated background were more likely to die. Mortality by religious background is also assessed. Infant and early childhood mortality was very high during the period and was as prevalent in urban areas and among children born to educated mothers as in rural areas and among the less educated.     

Caste,Class, and Urbanization: The Shaping of Religious Community in Contemporary India

Building on the implications of qualitative work from India and urbanism theories, I aim to understand whether religious bonding social capital in contemporary India increases with greater urbanization and whether such increases are moderated by caste or social class position. Results from multinomial logistic regression on 1,417 Hindu respondents in a nationally representative sample of India (World Values Survey-India 2001) indicate that religious bonding is fostered by urbanism and that this association is stronger for upper castes. But there is little evidence that social class similarly moderates the association between urbanism and religious bonding. In light of these findings, religious bonding might be better understood as rooted in the interaction of caste dynamics and changes in the urban environment, rather than as a result of greater affluence. The data are also consistent with work underscoring the importance of disentangling social class and caste among Hindus in contemporary India.     

On the Varying Meaning of “Open and Affirming”

Some religious denominations offer programs where member congregations can signal their acceptance of all gender identities and sexual orientations. The United Church of Christ (UCC) created one of the earliest of such programs in the mid-1980s by which congregations can adopt an “Open and Affirming” identity. However, there has been little research examining this program and how it has evolved over time. Research suggests that organizational innovations like the Open and Affirming program often become institutionalized over time, leading to changes in how the program is expressed or conducted. We examine Open and Affirming (ONA) congregations in the UCC to see if the manner in which they express their ONA identity depends on when they adopted the identity. We find that early adopters of such programs are more likely than later adopters to focus on sexual orientation. While this could be seen as a troubling pattern, we argue that it could represent greater awareness of the Open and Affirming program's meaning, which has allowed for greater flexibility in its expression.     

On the varying meaning of "open and affirming"

Some religious denominations offer programs where member congregations can signal their acceptance of all gender identities and sexual orientations. The United Church of Christ (UCC) created one of the earliest of such programs in the mid-1980s by which congregations can adopt an "Open and Affirming" identity. However, there has been little research examining this program and how it has evolved over time. Research suggests that organizational innovations like the Open and Affirming program often become institutionalized over time, leading to changes in how the program is expressed or conducted. We examine Open and Affirming (ONA) congregations in the UCC to see if the manner in which they express their ONA identity depends on when they adopted the identity. We find that early adopters of such programs are more likely than later adopters to focus on sexual orientation. While this could be seen as a troubling pattern, we argue that it could represent greater awareness of the Open and Affirming program's meaning, which has allowed for greater flexibility in its expression.     

An Analysis of Factors Affecting Attitudes Toward Same-Sex Marriage: Do the Media Matter?

Using a survey of more than 5,000 American consumers, this study examines connections between attitudes toward same-sex marriage and media consumption. A positive attitude is predicted by being liberal and less religious, supporting gender and racial equality, willing to try anything once, considering television the primary form of entertainment, watching political talk shows, and reading blogs. The theoretical and methodological contributions and real-world implications of these findings are discussed.     

Can NFP be taught in two short,easy lessons? Simplified NFP for isolated and/or busy couples

Researchers used life table rates from study and comparison groups from rural and urban areas of Cagayan de Oro City, the Philippines to test a simplified method of teaching natural family planning (NFP) defined by calendar, mucus, and cervix indicators. This method included a 6 page booklet, 2 30-minute training sessions, and a question and answer period. Fear of side effects from other contraceptive methods was the leading reason for using NFP (79.4% urban, 85.8% rural). Religious motivation and fear of side effects followed for urban couples, but the percentage was low (14.6%). In rural areas, religious motivation place 3rd (4.1%) preceded by other reasons (6.9%). User error resulted in low accidental pregnancy rates (.8%). Method failure was responsible for higher failure rates than user error, but they were still relatively low (3.4% total). In rural areas, the reason for failure was unclear in 2.6% of couples, but it was only .9% among urban couples. Rural couples who used NFP to space births (spacers) had 2 times the failure rate of those rural couples who used NFP to limit births (limiters) [69% vs. 31%]. Urban spacers had a higher failure rate than urban limiters, but the difference was smaller than it was for rural couples (54.8% vs. 45.2%). Lactation did not have a clear effect on failure rates. For example, in urban areas, partially lactating women had a lower failure rate than nonlactating women (41.9% vs. 58.1%), but in rural areas, lactation had the opposite effect (63.6% for lactating women and 36.4% for nonlactating women). Risk taking resulted in more 6 month pregnancy rates among urban couples than rural couples (12.3% vs. 8.2%). At the end of 6 months, 67.5% of all couples still used the new simplified NFP method (70.3% rural vs. 64.7% urban). Therefore the new simplified NFP method was an effective method for spacing or limiting births.     

我国已婚育龄人群避孕水平及避孕方法使用趋势

利用中国20世纪60年代到2004年的全国计划生育调查数据,深入分析我国已婚育龄人群避孕水平及避孕方法的使用趋势。结果表明,我国一直是全球总避孕水平最高的国家,避孕方法以长效措施为主。90年代后,主要避孕方法中宫内节育器现用率逐年上升,女性绝育逐年小幅下降,男性绝育逐年明显下降,避孕套现用率逐年递增,口服避孕药、外用避孕药和其他避孕方法呈逐年下降趋势;且避孕方法的选择存在省市、城乡差异。     

Religion as a determinant of marital fertility

This paper develops hypotheses about the effects of husbands‘ and wives‘ religious affiliations on fertility. The hypotheses are based on two central ideas. First, religions differ in their fertility norms and corresponding tradeoffs between the quality and quantity of children; differences in religious beliefs between husband and wife may thus lead to conflict regarding fertility decisions and possible resolution through bargaining. Second, a low level of religious compatibility between the spouses may raise the expected probability of marital dissolution and thereby decrease the optimal amount of investments in spouse-specific human capital. Analyses of data from the 1987–1988 National Survey of Families and Households conducted in the United States suggest that both of these effects play important roles in explaining the observed linkages between the religious composition of unions and fertility behavior. JEL classification: J1, J11, J13 Received February 17, 1995 / Accepted February 15, 1996     

Spiritual and Sexual Identity: Exploring Lesbian,Gay, and Bisexual Clients’ Perspectives of Counseling

ABSTRACT

Although religious and spiritual issues have emerged as areas of focus in counseling, very few scholars have explored the meaning and experiences of lesbian, gay, and bisexual (LGB) clients who addressed their sexual and religious/spiritual identities in counseling. Using consensual qualitative research (CQR; Hill, 2012), the current study explores the perspectives of 12 LGB persons who sought counseling that involved religious/spiritual concerns. Four themes in participant interviews are identified, including (a) self-acceptance, (b) goals of counseling, (c) identification with counselor, and (d) counseling environment and relationship. Implications of findings for the counseling field are discussed.     

Education,religion, and voter preference in a Muslim country

Using a unique survey of adults in Turkey, we find that an increase in educational attainment, due to an exogenous secular education reform, decreased women’s propensity to identify themselves as religious, lowered their tendency to wear a religious head cover (head scarf, turban, or burka) and increased the tendency for modernity. We also find that education has a negative impact on women’s propensity to vote for Islamic parties. The effect of female education on religiosity is driven by those who reside in urban areas. There is no statistically significant impact of education on male religiosity and tendency to vote for Islamic parties. Increased education does not influence the propensity to cast a vote in national elections for either men or women.     

Gay, Orthodox, and trembling: the rise of Jewish Orthodox gay consciousness, 1970s-2000s

In 2001, the documentary movie, Trembling Before God, was played in Jewish and gay film festivals around the world, provoking strong emotional reactions. Trembling Before God comprises interviews with Orthodox Jewish gay and lesbian persons who vividly and movingly describe their struggles to live their lives as observant Jewish people, being faithful at the same time to their sexual desires and their religious tradition. Almost all the people interviewed in the movie expressed mixed emotions: love towards their tradition and attachment to their community of faith, coupled with resentment against a community, which in their eyes failed to respond with understanding to their emotional needs, thus adding to their pain. This article aims to modify the picture portrayed in the movie. The dilemmas and struggles of gays and lesbians who live their lives in Orthodox Jewish communities are indeed real. Orthodox gays and lesbians experience a greater dissonance between their sexuality and the values of their community and therefore face more anxieties and inner turmoils than gays and lesbians who live in more permissive environments. The struggles of gay and lesbian Orthodox Jews, however, are not necessarily greater than those of gays and lesbians who live their lives in other conservative communities. In fact, while it is almost impossible to be a sexually active gay or lesbian and a practicing Southern Baptist, Seventh-Day Adventist, Jehovah's Witness, or Mormon, it is not impossible for gays and lesbians to live their lives in an Orthodox Jewish environment. Amazingly, since the 1970s, thousands of gays and lesbians have given up on liberal environments and joined the ranks of traditionalist Jewish congregations.     

Non-Heterosexuality,Relationships, and Young Women’s Contraceptive Behavior

Non-heterosexual young women have a higher rate of unintended pregnancy than their heterosexual peers, but their fertility behaviors are understudied. We use longitudinal data from the Relationship Dynamics and Social Life study to investigate mechanisms contributing to non-heterosexual women’s higher pregnancy risk. These data include weekly reports of relationships, sex, and contraceptive use over 30 months. We compare the relationships and fertility behaviors of three groups: exclusively heterosexual (consistent heterosexual behavior, identity, and attraction); mostly heterosexual (heterosexual identity with same-sex behavior and/or same-sex attraction); and LGBTQ (any non-heterosexual identity). We find that mostly heterosexual and LGBTQ women behave differently from exclusively heterosexual women in ways likely to elevate their risk of unintended pregnancy: more distinct partners during the study period, more sexual intercourse with men, less frequent contraceptive use, less use of a dual method (condom plus hormonal method), and more gaps in contraceptive coverage. Mostly heterosexual women resemble LGBTQ women in their contraceptive behavior but have significantly more intercourse with men, which may increase their pregnancy risk relative to both LGBTQ and exclusively heterosexual women. We conclude by considering implications for LGBTQ health and the measurement of sexual minority populations.