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.     

Religion and the Rainbow Struggle: Does Religion Factor Into Attitudes Toward Homosexuality and Same-Sex Civil Unions in Brazil?

The provision of civil liberties to LGBT persons has become part of a global movement in societies across the world. In Brazil, a recent judicial ruling for the first time established the right for homosexual couples to enter into civil unions, despite the presence of widespread disapproval of homosexuality among the population and opposition from prominent religious groups. Picking up on this issue, the following study examines whether religion may factor into the attitudes Brazilians hold toward homosexuality and same-sex civil unions. Using data from the Brazilian Social Research Survey, we find that the most restrictive views toward homosexuality and the strongest opposition to same-sex civil unions are most prevalent among devoted followers of historical Protestant, Pentecostal, and Catholic faith traditions, whereas adherents of Afro-Brazilian and spiritist religions, as well as those with no religious commitment, are inclined to assume a more tolerant moral posture toward such issues. The findings point to religion as a potential influence in future public policy initiatives and social movements involving LGBT issues in Brazil.     

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.     

Adolescent fertility and religion in Rio de Janeiro, Brazil in the year 2000: the role of Protestantism

Social transformations in Brazil in recent years have included a substantial increase in adolescent fertility, a dramatic rise in membership of Protestant religious denominations, and an accompanying decline in the number of Catholics. We used the 2000 Brazil Census to examine differentials in fertility and family formation among adolescents living in Rio de Janeiro by the following religious denominations: Catholic; Baptist; other mainline Protestant; Assembly of God Church; Universal Church of the Kingdom of God; other Pentecostal Protestant; and no religion. Results from logistic regression models show that the majority of the Protestants are at a lower risk of adolescent fertility than Catholics, and that among adolescents who have had a child, most Protestants are more likely than Catholics to be in a committed union. Our findings offer some support for the hypothesis that Protestant churches are more effective than the Catholic Church in discouraging premarital sexual relations and childbearing among adolescents.     

“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.     

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.     

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.     

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.     

Religionless Christianity: A profile of religion in the Canadian 80s

The state of religion in Canada is examined, based upon the preliminary findings of two recent national surveys which have produced both cross-sectional and longitudinal data. Areas probed include: involvement in organized religion, the viewing of religious TV programs, commitment to traditional Christianity, and interest in the new religions and the paranormal. It is maintained that some three in four Canadians are neither committed nor opposed to old and new religions, but rather are ‘a-religious’, adhering to fragments of the Judaic-Christian tradition yet lacking a religious orientation which can be used to address life and death. This ‘unfocused majority’ is described as Canada's ‘religionless Christians’. The author concludes with an examination of the receptivity of Canadians to religion, and the prospects for variations in the predominant secularization pattern.     

An Exploratory Study of Trust and Material Hardship in Ghana

We explore associations among interpersonal (thick and thin) and institutional (legislative, executive, and judicial) trust and material hardship outcomes in Ghana. We use data from the 2008 Afrobarometer survey. Material hardship is conceptualized in terms of frequency of going without five basic necessities/consumptive deprivations, each of which a separate outcome (food, water, medical care, cooking fuel, and cash income). Five multinomial logistic regression models are estimated. Models also include relevant socioeconomic and cultural factors. The stepwise forward entry method was used to identify important variables for each model, and common and unique predictors of each outcome are discussed. Results suggest that deprivations are trust-specific in Ghana. Interpersonal and institutional trust types matter differentially (for example, trust in parliament/national assembly is a unique food deprivation predictor; trust in courts is a unique water deprivation predictor; and trust in police is a unique cash income deprivation predictor). Common trust predictors across models are thin trust (trust in other Ghanaians) for predicting food and cooking fuel infrequency outcomes and executive trust for predicting water, medical care, and cash income infrequency outcomes. Some of the non-trust variables, like education and ethnicity, were prominent predictors of deprivation outcomes across all models. This is one of the beginning studies to explore micro-level data in an important area of trust and material hardship in Sub-Saharan Africa. The study also attempts to conceptualize material hardship within the context of a developing country and provides insightful results that could be beneficial to other research investigators and further probed in future studies building on this work. The study draws important implications for intervention policies based on analyses of material hardship composite parts which provide insights with great detail into specific target groups on specific component-outcomes.     

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).     

Lesbian,Gay, and Bisexual Individuals’ Perceptions of American Religious Traditions

ABSTRACT

The cumulative alienation sexual minorities experience from American mainline religious groups may leave them feeling disillusioned and even hostile toward the religious organizations that have historically rejected them. However, research to date has not explored sexual minorities’ perceptions of religious traditions in the United States. The current study examines the variations between lesbian, gay, and bisexual adults’ (LGB) perceptions of whether religious traditions are friendly/neutral or unfriendly toward the LGBT (lesbian, gay, bisexual, and transgender) population. Using data from the Pew Research Center 2013 Survey of LGBT Adults, the author conducts separate binary logistic regression analyses examining whether four religious traditions—evangelical Protestantism, the Catholic Church, the Jewish religion, and mainline Protestantism—are generally perceived as friendly/neutral or unfriendly toward LGBT people. The findings from this study offer rare insight on sexual minorities’ perceptions of major religious traditions and illustrates that sexual minorities have a complex relationship with religion.     

Hispanic Fertility,Religion and Religiousness in the U.S.

Is the higher fertility of Hispanics in the United States due to their religion and/or to their greater religiousness? Evidence from national survey data indicates no difference in fertility between Protestant and Catholic Hispanic women but Hispanics are more religious than non-Hispanics in terms of the perceived importance of religion in their personal lives. Religiousness is associated with higher fertility but Hispanic fertility is higher than non-Hispanic fertility regardless of religion or religiousness. Ethnic differences in education and income in turn are more important for fertility than the religious dimension.     

Marital fertility and religion in Spain, 1985 and 1999

Since the transition to democracy in Spain in 1975, both total fertility and rates of church attendance of Catholics have dropped dramatically. In this study the 1985 and 1999 Spanish Fertility Surveys were used to investigate whether the significance of religion for fertility behaviour -- current family size and the spacing of births -- changed between the survey dates. In the 1985 survey, family size was similar for those Catholics who actively participated in religious activities and those who, though nominally Catholic, were not active participants. By 1999, the family size of the latter was lower and comparable to the family size of those without religious affiliation. These findings accord with the declines in both church attendance and fertility in Spain. The small groups of Protestants and Muslims had the highest fertility. Women in inter-faith unions had relatively low fertility.     

Religion and fertility in the United States: New patterns

In the United States, the baby boom-era pattern of high Catholic and low Protestant fertility has ended. Among non-Hispanic whites in the 1980s, Catholic total fertility rates (TFRs) were about one-quarter of a child lower than Protestant rates (1.64 vs. 1.91). Most of the Protestant-Catholic difference is related to later and less frequent marriage among Catholics. Future research on the demography of religious groups should focus on explaining the delayed marriage pattern of Catholics, the high fertility of Mormons and frequently attending Protestants, and the very low fertility of those with no religious affiliation.     

Religious Affiliation and Fertility in a Sub-Saharan Context: Dynamic and Lifetime Perspectives

We use uniquely detailed data from a predominantly Christian high-fertility area in Mozambique to examine denominational differentials in fertility from two complementary perspectives—dynamic and cumulative. First, we use event-history analysis to predict yearly risks of birth from denominational affiliation. Then, we employ Poisson regression to model the association between the number of children ever born and share of reproductive life spent in particular denominations or outside organized religion. Both approaches detect a significant increase in fertility associated with membership in a particular type of African-initiated churches which is characterized by strong organizational identity, rigid hierarchy, and insular corporate culture. Membership in the Catholic Church is also associated with elevated completed fertility. We relate these results to extant theoretical perspectives on the relationship between religion and fertility by stressing the interplay between ideological, social, and organizational characteristics of different types of churches and situate our findings within the context of fertility transition and religious demographics in Mozambique and elsewhere in sub-Saharan Africa.     

Mysterium tremendum und mysterium fascinans

The history of Western modernity must not only be regarded as a linear process of secularisation: even the “classics” of sociology like Emile Durkheim, Max Weber, and Georg Simmel have dealt with the ambiguities of the modern age, thereby referring to both the “disenchantment” and the “re-enchantment”. Worldly replacements such as science and political movements partly took over the function and the meaning of traditional religions. Political ‘religions’ not only adopted, transformed and amalgamated the contents of Christian texts and imaginations and used Christian rites and symbols, but also fulfilled special functions for their “believers”. One of the most important functions both of traditional religions and political ‘religion’ is to evoke emotions and to give opportunities to act on emotions. The article deals with the relationship between traditional ‘religions’ and political ‘religions’ with regard to emotions. In this context, the political ‘religion’ of Soviet communism until Stalin’s death is examined.     

Religion as a Determinant of Economic and Demographic Behavior in the United States

This note reviews and synthesizes research on the effects of religion on various economic and demographic behaviors of individuals and families in the United States, including the choice of marital partner, union formation and dissolution, fertility, female time allocation, education, wages, and wealth. Using a theoretical framework based on Gary Becker's contributions to the economics of the family, it demonstrates that religious affiliation affects economic and demographic behavior because of its impact on the costs and benefits of many interrelated decisions that people make over the life cycle. In addition, for behaviors that pertain to married-couple households, religious affiliation matters because it is a complementary trait within the context of marriage. Religiosity, another dimension of religion, also affects economic and demographic outcomes, partly because it accentuates differences by religious affiliation, partly because religious involvement has generally beneficial effects on health and well-being.     

The importance of spirituality among gay and lesbian individuals

Religion is a conduit for expressing spirituality. Since most mainstream religions condemn any form of homosexuality one would expect that gay men and lesbians would have little to do with spirituality. Experts, however, believe that gay and lesbian individuals would especially benefit from spiritual nourishment because of the oppression they face. Using an instrument that measures spiritual well-being, this study investigated the spirituality of 93 gay and lesbian individuals. The findings revealed that respondents espoused high levels of spiritual well-being: how one relates to God (religious well-being) and how one feels about life (existential well-being). Those who identified with a formal religion and who attended religious services frequently espoused higher religious well-being. Respondents with a diagnosis of depression, on the other hand, espoused lower existential well-being. Multiple regression analyses revealed that existential well-being was a significant predictor of adjustment: having high self-esteem, accepting one's homosexual orientation, and feeling less alienated. In contrast, religious well-being was not a significant predictor of any measure of adjustment. These findings point to the importance of the existential aspect of spirituality among gay and lesbian individuals in determining adjustment. They also suggest that being well-adjusted does not entail being reconciled with a traditional religion or with a theistic belief.     

Negotiating Religiosity and Sexual Identity Among Hispanic Lesbian Mothers

ABSTRACT

Hispanic lesbian mothers face bicultural tensions that stigmatize their roles as mothers. Religion could produce heightened conflict given their potential incompatibility with the role of a “good mother.” In particular, there is a potential for conflict between the definition of a “good mother” set forth in Catholicism and the sexual orientation of Hispanic lesbians. I conducted semistructured in-depth interviews to examine how Hispanic lesbian mothers negotiate their Catholic religious identity with aspects of their sexual identity. More specifically, I examined the strategies that Hispanic lesbian mothers use to reconcile or navigate perceived conflict between their roles as a Catholic and as a lesbian. The research questions to be answered were: How do Hispanic lesbian mothers negotiate a Catholic religious and a sexual identity? How do Hispanic lesbian mothers create and maintain a religious narrative? How do Hispanic lesbian mothers redefine religion and spirituality?