Aging,Proximity to Death,and Religiosity

Considerable evidence has documented that the elderly are more religious and that religiosity is associated with better health and lower mortality. Yet, little is known about the reverse role of life expectancy or proximity to death, as opposed to age, for religiosity. This paper provides evidence for the distinct role of expected remaining life years for the importance of religion in individuals’ lives. We combine individual survey response data for more than 300,000 individuals from 95 countries over the period 1994–2014 with information from period life tables. Contrary to wide-held beliefs, religiosity decreases with greater expected proximity to death. The findings have important implications regarding the consequences of population aging for religiosity and associated outcomes.     

The Role of Religiosity in Satisfaction With Life: A Sample of Turkish Gay Men

ABSTRACT

In this study, we investigated the role of religiosity in satisfaction with life in a sample of Turkish gay men. A one-way analysis of covariance (ANCOVA) revealed that the religiosity had a significant effect on life satisfaction of gay men. Extrinsically religious gay men displayed significantly higher life satisfaction scores than both intrinsically religious and nonreligious gay men. Moreover, intrinsically religious and nonreligious gay men did not significantly differ in terms of life satisfaction. Based on the findings of the study, we concluded that the role of a committed religiosity in enhancing satisfaction with life as documented by the overwhelming majority of previous research was reversed in the case of Turkish Muslim gay men.     

Religiosity as a Protective Factor against Heavy Episodic Drinking (HED) in Heterosexual,Bisexual, Gay,and Lesbian Young Adults

Although religiosity has been shown to be associated with positive outcomes in studies of general population samples, few studies have considered the potential differential effect of religiosity on those who are consolidating gay, lesbian, or bisexual (GLB) identities. Logistic regression analyses using a sample of 13,038 emerging adults from the National Longitudinal Survey of Adolescent Health (Add Health) revealed main effects for religiosity and a significant religiosity × sexual identity interaction in women. Specifically, religiosity was protective against alcohol use and heavy episodic drinking (HED) in heterosexual women, but not lesbian women. In bisexual women, higher religiosity increased the odds of alcohol use and HED. Among men, religiosity was protective, with no differential effects based on sexual identity. Prevention efforts should consider that individual religiosity may be a risk, rather than protective factor for some young adults.     

Religiosity and Life Satisfaction Across the Life Course

Scant attention has been paid to social catalysts of the increase in religiosity in the maturational and aging process. Using the 1988 Gallup Survey, this paper first explores four major measures of religiosity (personal devotion, participation in public ritual, divine interaction, and preference for public or privatized religiosity) for seven age groups. Next, the impact of these religiosity measures on satisfaction with life is assessed for each of the major age categories. In light of these findings, the authors move toward developing a theory of religiosity and life course.     

Religious domains and general well-being

With only a few notable exceptions, studies on quality of life or general well-being have failed to deal with religiosity in general, and the development of more refined measures of religious meaning and belonging in particular. Data measuring subjective perceptions of well-being for various domains of life, including neighborhood, employment, work at home, education, friends, household members, marital status, standard of living, health and religion were used to form a number of domain scales. Relationships between the multidimensional concepts of well-being and religiosity are explored and the importance of religiosity in defining well-being is tested. Religious satisfaction was found to be important for general life satisfaction and existential well-being. Among the eight indicators and scales of religiosity, various combinations of religious satisfaction, frequency of prayer, prayer experience, and relationship with God, were important predictors of general life satisfaction, existential well-being, and overall happiness. Under no circumstance did any measure of religosity contribute to negative affect.     

The Association Between Perceived Spirituality, Religiosity, and Life Satisfaction: The Mediating Role of Self-Rated Health

This study examined the mediating role of self-perceived health between perceived spirituality, religiosity, and life satisfaction among a stratified, random sample of college students, while controlling for gender. Although both models displayed excellent fit criteria, the perceived spirituality and life satisfaction model was fully mediated by self-perceived health χ² (n=459, 4) = 1.64, p=0.80, CFI =0.99, TLI=0.99), and the perceived religiosity and life satisfaction model was partially mediated by self-perceived health χ² (n=459, 10) = 22.29, p=0.01 CFI = 0.99, TLI = 0.99). Both models were equal for men and women. Students who describe themselves as spiritual (or religious) are likely to report greater self-perceived health and greater self-perceived health likely influences life satisfaction for both men and women. Results preliminarily support the contention that life satisfaction is related to differing reported health status, whether physical or mental, and that life satisfaction may be influenced by religiosity and spirituality engagement. Implications for colleges and universities are discussed.     

Attitudes Toward Homosexuality Among Young Adults: Connections to Gender Role Identity,Gender-Typed Activities,and Religiosity

Individual differences in attitudes toward homosexuality have been linked to numerous personality and demographic variables. This study investigated the influence that gender role identity, involvement in gender-typed activities, and religiosity plays in this relationship. The sample included 194 undergraduate students from a Northeastern university. Analyses revealed that both males and females who held a more masculine gender role identity and individual commitment to religion scored higher on measures of homophobia and heteronormativity, whereas there was no association between spiritual meaning in life and attitudes toward homosexuality. Among males, but not females, more masculine gender identity and less spiritual meaning in life was associated with greater homophobia. The importance of the findings for research on the origins of attitudes toward individuals with a homosexual orientation are discussed, as well as the potential directions for future research on connections between gender role identity, religious affiliation, and attitudes toward gays and lesbians.     

Relationship of Religiosity and Spirituality to Hazardous Drinking,Drug Use,and Depression Among Sexual Minority Women

Using data from Wave 3 of the Chicago Health and Life Experiences of Women (CHLEW) study (N = 699), we explored whether religiosity and spirituality were associated with risk of hazardous drinking, drug use, and depression among sexual minority women (SMW; i.e., lesbian, bisexual) and possible differences by race/ethnicity. Participants were more likely to endorse spirituality than religiosity, and endorsement of each was highest among African American SMW. We found no protective effect of religiosity or spirituality for hazardous drinking or drug use. An association initially found between identifying as very spiritual and past-year depression disappeared when controlling for help-seeking. Among SMW with high religiosity, African American SMW were more likely than White SMW to report hazardous drinking. Latina SMW with higher spirituality were more likely than White SMW to report drug use. Results suggest that religiosity and spirituality affect subgroups differently, which should be considered in future research on resiliency among SMW.     

Religiosity and quality of life in South Africa

Using nationally representative survey data, this paper explores the relationship between religiosity and quality of life. Three indicators of religiosity are used: (i) frequency of attendance at religious services or meetings, (ii) orthodoxy of beliefs in relation to Biblical teachings and (iii) religious denomination. Quality of life (QoL) is measured in terms of (i) household access to modern conveniences, (ii) self-assessed life satisfaction and (iii) level of satisfaction with government institutions. The data shows a significant but not very strong statistical relationship between religiosity and QoL. People who attend religious meetings most frequently and who hold the most orthodox religious views are thus more likely to have access to modern conveniences and to be satisfied with their lives. Satisfaction with government, however, tends to be highest amongst nominally religious people and lowest amongst both the most orthodox and the least religious.     

Discrete Effects of Religiosity and Spirituality on Gay Identity and Self-Esteem

Previous research has indicated that although spirituality may bolster development of a positive gay identity, religiosity may prove detrimental. Because the majority of this research confounds these constructs, there is little evidence as to the discrete roles religiosity and spirituality may play in LGB identity development. The present study endeavored to tease apart the unique effects of religion and spirituality on positive and negative gay identity and self-esteem. A sample of 376 self-identified sexual minority adults were given measures of religiosity, spirituality, LGB identity, and self-esteem. Models were built to evaluate the effects of religiosity (independent of spirituality) and spirituality (independent of religiosity), understanding that the constructs are greatly overlapped, on identity and self-esteem. Results included a positive association between spirituality and identity affirmation, identity superiority, and self-esteem. Religiosity was negatively associated with identity affirmation and self-esteem and positively associated with internalized homonegativity and heteronormativity. Limitations and implications are discussed.     

Religion,Volunteerism and Health: Are Religious People Really Doing Well by Doing Good?

While the religion-health connection has been accumulatively established by research findings in one hand, the contribution of volunteering to health is well confirmed empirically on the other hand. Nevertheless, although religion has been long accepted as a feeder system and source of volunteerism, paucity of research has attempted to investigate religious effects on health benefits through the mediation of volunteering. In this study, I examined religious effects on the health outcomes of mental and physical health and life satisfaction through the mediation of other-oriented and self-oriented volunteering based on a statewide representative sample of general adults in Texas. Results showed that both other-oriented and self-oriented volunteering significantly mediated the relationships between participants’ religiosity and health outcomes, but more robust indirect effects through other-oriented volunteering were noted by bootstrap estimates. In addition, the direct effects of religiosity on health outcomes were significantly remained even taking the mediation of volunteering into account, connoting the distinctive role of religion in health that cannot be explained away by secular pathways. Implications of the findings, limitations, and future research directions are also discussed.     

A Mediational Model Explaining the Connection Between Religiosity and Anti-Homosexual Attitudes in Italy: The Effects of Male Role Endorsement and Homosexual Stereotyping

This study aimed to better understand the relationship between religiosity and anti-homosexual attitudes in Italy by examining the mediation effects of male role endorsement and homosexual stereotyping. A sample of 5,522 Italian residents (age range = 18–74) was drawn from a cross-sectional national representative survey carried out in 2011. Measures included general religiosity, male role endorsement, homosexual stereotyping, social acceptance of homosexuality, and homosexual rights endorsement. Structural equation modeling was used to test the mediational effects of male role endorsement and homosexual stereotyping on the relationship between general religiosity and attitudes toward lesbians and gay men. Results showed that both male role endorsement and homosexual stereotyping partially mediated the relationship. In a model where religiosity and both mediators positively explained anti-homosexual attitudes, male role endorsement was the strongest mediator. Endorsement of gender role beliefs and homosexual stereotyping may thus exacerbate the connection between religiosity and anti-homosexual attitudes among Italians.     

Challenging the Black Church Narrative: Race,Class, and Homosexual Attitudes

In recent years, scholars have pointed to the Black church as the driving force behind Blacks’ more conservative lesbian, gay, bisexual, and transgendered (LGBT) attitudes. Although evidence suggests a robust association between religiosity and LGBT attitudes, contemporary scholarship has not examined the role of class or the extent to which religiosity actually explains these trends. Using the 2004–2014 waves of the General Social Survey, we find that class moderates in the effect of race on negative LGBT attitudes, resulting in a noticeably larger gap between middle-class Blacks and Whites than in the top or the bottom of the class distribution. Although religiosity and moralization explain a portion of racial differences in homosexual attitudes across class groups, we find that neither fully accounts for the more conservative attitudes of the Black middle class. We conclude by discussing the shortcomings of these narratives for understanding Blacks’ more conservative LGBT attitudes.     

Attitudes toward gay,lesbian, and bisexual persons among heterosexual liberal arts college students

This research focuses on attitudes toward homosexuals and homosexuality among 692 heterosexual students at six liberal arts colleges. Attitudes, assessed in a variety of ways, are examined in relation to students' Greek affiliation, sex role attitudes, religion and religiosity, and contact with and knowledge of gays, lesbians, and bisexuals. Results suggest that attributes predicting acceptance of gay, lesbian, and bisexual persons are female sex, liberal sex-role attitudes, lower religiosity as measured both by beliefs and by attendance, membership in more liberal Protestant denominations, attendance at colleges that do not have Greek letter social organizations, and having positive contacts with gay, lesbian, and/or bisexual persons.     

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.     

A life satisfaction measure based on judgment theory

A life satisfaction measure is developed in this paper drawn from a judgment-type theory. This measure is based on the theoretical notion of life satisfaction being a function of a comparison between perceived life accomplishments and a set of evoked standards. These standards are classified as to their derivative sources (e.g., the life accomplishments of relatives, friends, associates, past experience, self-concept of strengths and weaknesses, and average person in a similar position) and different forms (e.g., standards based on ideal, expected, deserved, minimum tolerable, and predicted outcomes). Two studies were conducted on the elderly to ascertain the internally consistent and possessing construct validity correlations through high and internally consistent and possessing construct validity correlations through high and positive correlations with the Delighted-Terrible Life Satisfaction Scale; through significant and positive correlations with cognitive age, income, employment, education, marital status, social contact, activity, religiosity, morale, television viewership, and selfrated health; and through nonsignificant correlations with chronological age, gender, and parenthood.     

The Mediating Role of Secular Coping Strategies in the Relationship Between Religious Appraisals and Adjustment to Chronic Pain: The Middle Road to Damascus

Despite an outgrowth in research examining associations between religiosity and health outcomes, there has been a lack of empirical focus on the relationship between religiosity and adjustment to chronic pain. This study investigated specific secular coping strategies that mediate the proposed relationship between religious appraisals and pain-related outcomes. Twenty-nine chronic pain patients completed measures assessing pain-related coping strategies, pain severity, disability, depression, positive and negative affect, trait anger and three types of religious appraisals- benevolent God appraisals, punishing God appraisals, and demonic appraisals. A significant positive relationship was found between punishing God appraisals and depression, with catastrophizing mediating this relationship. Demonic appraisals were significantly related to disability. Benevolent religious appraisals were related to positive affect. Benevolent religious appraisals were significantly related to the secular coping strategies of diverting attention, ignoring pain sensations, reinterpreting pain sensations and using coping self-statements, but these coping strategies did not mediate the relationship between benevolent religious appraisals and positive affect. While this study provides no evidence that religious appraisals influence pain perception, data suggest that both positive and negative religious appraisals are related to mental health outcomes in a chronic pain population.     

Spiritual well-being: A neglected subject in quality of life research

The social indicators and quality of life (QOL) movements have given scant attention to religiosity, in spite of theoretical and empirical evidence that it is related to personal and social well-being. Reasons for this include the constitutional provisions pertinent to religion, problems of funding, the lack of measuring instruments, conceptual and theoretical difficulties, biases of researchers, and the lack of consensus regarding the definition of QOL. A partial solution to this neglec is to engage in conceptual, theoretical, qualitative, and empirical research on spiritual well-being (SWB). The authors indicate its potential and some initial steps toward bringing SWB into the QOL movement.     

The Role of Religiosity on the Relationship Between Materialism and Fashion Clothing Consumption Among Malaysian Generation Y Consumers

Religiosity is a significant cultural force influencing various dimensions of consumer behaviours; however, its role in the literature on fashion clothing remains unclear. To rectify this paucity of information, this study explores the relationship between religiosity, materialism and fashion clothing involvement (FCI); and religiosity, materialism and fashion clothing purchase involvement (FCPI). Using a sample of 282 Malaysian Generation Y consumers, it employs a positivist research approach, comprising of a quantitative basis of enquiry, and gathered data via survey questionnaires. The research findings show that religiosity moderates the relationship between materialism and FCI, as well as materialism and FCPI, where an individual’s religiosity is inversely associated with FCPI. Another finding is the importance of FCI in mediating the relationship between materialism and FCPI, plus the significance of mediated moderation and its effects on the relationship between materialism and FCPI. The findings reinforce the role of religiosity in consumer involvement in fashion clothing and fashion clothing purchase trends. Recognition of this significant construct and its importance may enable marketers to develop more sophisticated positioning strategies.     

Disease-related stigma: comparing predictors of AIDS and cancer stigma

This study explores the prevalence of AIDS and cancer stigma as influenced by attitude toward homosexuality, religiosity, authoritarianism, and androgyny. This study used a quasi-experimental survey design (N = 485) to examine attitude toward people with AIDS and cancer, and interaction with people with AIDS and cancer. Negative attitudes toward homosexuality, high religious intensity and ideology, high authoritarianism, and low expressive emerged as factors related to more negative attitudes toward people with AIDS and unwillingness to interact with people with AIDS. Attitudes toward people with cancer were generally not related to the variables. Findings explore how to campaign efforts to reduce existing negative attitudes toward AIDS and homosexuality, given that gay men with AIDS are especially stigmatized. Implications and directions for future research are discussed, especially for interventions.