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Dissertationen zum Thema „Religiosity“
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1
Parker, Scott Thomas. „Marital Satisfaction and Religiosity: A Comparison of Two Measures of Religiosity“. Diss., Temple University Libraries, 2009. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/32736.
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Counseling PsychologyPh.D.
The current study compared two measures of religiosity and compared the relationship between religiosity and marital satisfaction. Religiosity was measured using two methods: monthly church attendance and The Shepherd Scale (Bassett et al., 1981). Participants consisted of at 158 married individuals selected from four Christian churches in Burlington County, New Jersey. Results confirm that a relationship exists between Christian religious beliefs and marital satisfaction: a person who has strong, conservative Christian beliefs also has high marital satisfaction. Results also show a correlation between a single-item subjective measure of marital satisfaction and the Marital Satisfaction Inventory-Revised Edition (Snyder, 1997). Beliefs and practices of the Christian faith did not better predict marital satisfaction than attendance at religious functions. Religious beliefs, religious behaviors, or number of times at church each month did not predict marital satisfaction when the Marital Satisfaction Inventory-Revised Edition (Snyder, 1997) was used to assess marital satisfaction but religious behavior predicted marital satisfaction when a single-item, subjective measure of marital satisfaction was used instead. A final finding revealed that personal prayer and time spent in joint prayer are able to predict marital satisfaction regardless of the method used to assess marital satisfaction.
Temple University--Theses
2
Burson, Aleah. „Self-regulation and religiosity“. Connect to resource, 2007. http://hdl.handle.net/1811/28367.
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Thesis (Honors)--Ohio State University, 2007.Title from first page of PDF file. Document formatted into pages: contains 29 p.; also includes graphics. Includes bibliographical references (p. 20-21). Available online via Ohio State University's Knowledge Bank.
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Roane, David S., und Sam Harirforoosh. „De-Conflating Religiosity/Spirituality“. Digital Commons @ East Tennessee State University, 2019. https://doi.org/10.5688/ajpe7646.
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Excerpt:To the Editor: Recently, the American Journal of Pharmaceutical Education published a research brief entitled, “Spirituality and Religiosity of Pharmacy Students” by Purnell and colleagues.1 The authors describe their recent survey assessing the presence and impact of religiosity/spirituality on various facets of student life and students’ opinions. In three separate instances, the authors advocate for greater support to be provided by pharmacy schools for student religiosity/spirituality.
4
Malone, Wendi Ann. „Religiosity-risk behavior model“. [Gainesville, Fla.] : University of Florida, 2008. http://purl.fcla.edu/fcla/etd/UFE0023730.
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Sheets, Natalie J. „Single Mothers and Religiosity“. Digital Commons @ East Tennessee State University, 2014. https://dc.etsu.edu/etd/2356.
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This study examines single mothers compared to coupled mothers and the differences in their public and private practices of religiosity. Data come from the Pew Forum on Religion and Public Life, 2007 U.S. Religious Landscape Survey. The study explores the influence of marital status between single and coupled mothers by using regression models to control for income, age, education, and race. Findings suggest that, while there are differences in single and coupled mothers in both their public and private practices of religiosity, the cause of these differences is being driven by other social factors rather than marital status alone. Income, age, education, and race account for most of the differences between single and coupled mother’s religious practices.
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CARLITZ, ADAM. „Examining the Relationship between Religiosity and Delay-of-Gratification:Differentiating between Organizational and Personal Religiosity“. Ohio University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1536158517423864.
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Murray, Brittany N. „Does religiosity deter juvenile delinquency?“ Master's thesis, University of Central Florida, 2011. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/4991.
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The study presented here uses data from the National Longitudinal Study of Adolescent Health Wave I (Add Health) to examine the association between juvenile delinquency and religiosity. Juvenile delinquency is an area that has received increasing research interest over the last decade; however, much of this research has primarily focused on family, peers, and education as factors that may reduce delinquent involvement. While all of these are influential in the lives of youth, it is possible there are other factors as well. Religiosity has been shown to have influential effects throughout the life course; however, little research has focused specifically on the relationship between religiosity and juvenile delinquency and even less has centered on this relationship in terms of gender and race/ethnicity. The results of this study will contribute to the literature on juvenile delinquency by providing an in-depth look at the effects of religiosity in adolescence, gender and racial/ethnic trends, as well as possibly provide information valuable to prevention efforts.ID: 029809800; System requirements: World Wide Web browser and PDF reader.; Mode of access: World Wide Web.; Thesis (M.A.)--University of Central Florida, 2011.; Includes bibliographical references (p. 62-67).
M.A.
Masters
Sociology
Sciences
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Clements, Andrea D., Natalie A. Cyphers und Lawrence D. Childress. „Is Experimentally Increasing Religiosity Taboo?“ Digital Commons @ East Tennessee State University, 2014. https://dc.etsu.edu/etsu-works/7258.
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An abundance of evidence supports that high stress levels often predict poor health, and high levels of religiosity, broadly defined, predict good health. It is possible that one mechanism by which religiosity positively impacts health is by preventing or reducing stress response. Studies measuring Surrender (Surrender to God from a Christian Religious Tradition) have shown that religiosity measured in this way is consistently negatively related to stress levels in college samples and community samples of pregnant women. The next step toward investigating a possible causal mechanism of religiosity on stress level is to experimentally manipulate religiosity. If it is found that it is possible to experimentally increase religiosity, the stage is then set to endeavor to change health and influences on health, such as stress, by such an increase. Specifically religiosity could be manipulated to determine whether changes in religiosity actually affect stress levels. Although this is the normal progression when investigating the efficacy of medical treatments, there has been significant opposition to the manipulation of religiosity. It is understandable that attempting to reduce religiosity would be unethical, but if there are potential health benefits to increasing religiosity, this field of research would seem to be worthy of investigation. The research community has been resistant to fund or even to approve such studies. Even more surprisingly, the medical community, while embracing the use of pharmacological substances to improve health or reduce disease (even for pregnant patients), remains reluctant to even investigate the efficacy of prescribed increases in religiosity, which would represent less physiological risk. Why is there this specific prejudice against religiosity as an intervention? Is it due to the lack of an observable mechanism? There are medications for which the true mechanism of effect is unclear, yet they are used because of the value of the effect. Is it because of the potentially reduced need for medical or pharmacologic intervention? Is it because it is poorly understood by many health care providers? If the ethics regarding human subjects research are embraced, a study should illustrate the potential benefits for both participants and others that outweighs any potential harm to the participants. It seems that on that basis, such experimental studies of the effects of increased religiosity on health should be considered.
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Lauck, Amanda Marie. „Religiosity and Attitudes Toward Aging“. Miami University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=miami1220301763.
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Allen, Thomas. „Religiosity, spirituality, and substance abuse“. Thesis, [Tuscaloosa, Ala. : University of Alabama Libraries], 2009. http://purl.lib.ua.edu/39.
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Barton, Alison L., J. Blake Snider, Alexander T. Vazsonyi und Jaclyn Layne Cox. „Adolescent Religiosity as a Mediator of the Relationship Between Parental Religiosity and Adolescent Health Outcomes“. Digital Commons @ East Tennessee State University, 2014. https://dc.etsu.edu/etsu-works/3421.
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Studies have demonstrated the positive impacts of both parent and adolescent religiosity on adolescent outcomes; however, the relationships among these variable have not been studied. Our study was conducted to assess whether adolescent religiosity mediates the relationship between parent religiosity and adolescent emotional and behavioral health outcomes. A sample of 491 late adolescents ages 18–22 completed surveys that assessed their parents’ religious practices, their own religious practices, deviant behaviors, and internalizing behaviors. Findings suggest that adolescent religiosity mediates the relationship between parents’ religiosity and adolescent health outcomes such as drug and alcohol use and depression.
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Carnes-Darst, Stacey. „Religiosity, Volunteering, and Donating: An Examiniation of the Association Between Religiosity, Volunteering, and Donating in America“. TopSCHOLAR®, 2006. http://digitalcommons.wku.edu/theses/446.
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As a society we often attribute our actions to our religious beliefs, or level of religiosity, and assume that those who are more religious often do more to help others in need. However, from a conflict theorist's perspective, these beliefs regarding religiosity could be viewed as a way to maintain control and promote solidarity among the masses, as exemplified by the comment of George H.W. Bush. This study, using the special topic module on volunteering and donating from the 1996 General Social Survey, examines this question to determine whether religion and volunteering and donating are related and whether the relationship is consistent when control variables are considered. Factorial analyses were completed using data from 2,904 respondents (N=2,904) to create a multidimensional scale measuring level of religiosity and scales measuring different aspects of volunteering and donating. Crosstab and correlation analyses were used to identify relationships between level of religiosity and the various scales measuring volunteering and donating, while regression methods were then utilized to determine the effect that level of religiosity and the identified control variables had on the relationships. The results of this study indicate that while religion is correlated with some aspects of volunteering and donating, it is a significant predictor of volunteering and donating only when those activities are religiously oriented. These results not only suggest that the common belief that highly religious people volunteer or donate more than those who are not may be false; they also suggest that comments such as the one by former President Bush are unfounded and create social barriers for a segment of the population based on moral judgments.
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Baazeem, Thamer Ahmad S. „How religiosity influences consumption: The impact of consumer religiosity on perceptions of psychological and social risk“. Thesis, Queensland University of Technology, 2015. https://eprints.qut.edu.au/85980/1/Thamer%20Ahmad%20S_Baazeem_Thesis.pdf.
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For some people, religion is an important influence in decision-making. This thesis investigates the relationship between the religiosity of consumers and their perceived risk in adopting new products. Two studies gathered data from religious consumers living in Saudi Arabia, Australia, Canada, New Zealand, the UK and the USA. The results confirm the significant impact of religion on perceived risk, and suggest why this may lead to delays in adoption. Theoretically, these studies provide a better explanation of how religion influences consumption decisions, and offer brand managers options to improve the adoption of new products in religious markets.
14
Polzin, Lewis Robert. „Operationalizing Family Religiosity: A Practical Definition“. Oxford, Ohio : Miami University, 2006. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1164134959.
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Uzukwu, Elochukwu Eugene. „POPULAR RELIGIOSITY IN THE AFRICAN CONTEXT“. Bulletin of Ecumenical Theology, 2002. http://digital.library.duq.edu/u?/bet,2374.
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Lever, Rachel Louise. „Religiosity : effects on client and clinician“. Thesis, Lancaster University, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.552839.
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Religiosity is a concept used to describe numerous aspects of religious beliefs and doctrine. The aims of this thesis were twofold: the initial aim was to explore the concept of religiosity and its influence on the psychological process of coping, both general coping and religious coping. This offers a client perspective on the influence of religiosity in a person's life. The second aim was to explore how religiosity is addressed from a clinical psychologists' perspective in therapy. This first aim was achieved by conducting a qualitative systematic review on the relationship between religiosity and coping in people with a chronic illness. Secondly, an qualitative interpretative phenomenological approach was used to explore the experiences of clinical psychologists in relation to how they have addressed religiosity in clinical practice. The results showed that religiosity has a significant positive effect on coping, which indicates that higher religiosity, coping strategies such as social support, positive religious coping and active-cognitive coping are utilised by individuals to help manage a chronic illness. Furthermore, how religiosity is addressed in clinical practice is influenced by the clinical psychologists' professional identity, which enabled clinicians to adopt a non- judgemental approach influenced by their awareness of religiosity and beliefs. Creativity and the utilisation of religious resources were identified as factors that helped take account of client's religious beliefs in therapy. However, one consideration was whether professional training enabled religiosity to be addressed. It was concluded that the measurement of religiosity is not a simple task, varying aspects of religiosity need to be measured concurrently to give an overview of the person's religiosity. As the different aspects can influence a person's coping in different ways, which has the potential to affect outcome. Moreover, the results highlight the importance of religiosity being addressed in clinical practice and within clinical training.
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Marshall, Craig Lithgow. „Mormon student religiosity and higher education“. Thesis, University of Nottingham, 1996. http://eprints.nottingham.ac.uk/11281/.
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This study examines the religiosity of Mormon college students in Britain and its relationship with higher education and their church. Past research has demonstrated a negative association between the level and length of education and religiosity. However, many American studies identify in Mormon students an exception to this general trend. The initial hypothesis to be tested is that British Mormons will show the same resistance to the secularizing influence of higher education as their American counterparts, despite an apparently less favourable social environment. A further proposal is that various agencies of Church support, particularly the Institutes of Religion, are an important element in sustaining religious commitment. Research methods include questionnaire surveys of students, Church administrators and Institute instructors. Religiosity scales are developed from the student questionnaire through factor analysis, utilizing procedures developed in America. Differences between the British and American scales underline the complex nature of religiosity and reflect the generally contradictory and inconclusive character of wider research in this field. The scales are used to measure student religiosity and correlations with other variables are calculated. Results confirm that for Mormon students in Britain there is no significant association between years of higher education and religiosity. Associations are demonstrated between religiosity and various Church agencies, including Institute, thus supporting the second hypothesis; however the dependency in several relationships is problematic and the influence of these agencies is not conclusive. This result stimulated a consideration of other areas of belief and practice likely to be important; characteristics of LDS faith are identified which may be significant for the resilience of Mormon religiosity.
18
DiDuca, D. J. „Dimensions of religiosity and schizotypal traits“. Thesis, University of Essex, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343572.
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Croxton, James A. „A New Measure of Mature Religiosity“. TopSCHOLAR®, 1986. http://digitalcommons.wku.edu/theses/1669.
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In this study, a new measure of mature religiosity was created. One hundred and fifty students were administered an 80 item scale based upon a consensus meaning of mature religiosity. The results of this administration were factor analyzed. Seven First Order Factors and two Second Order Factors emerged which could be adequately assessed by 50 of the 80 item. The revised 50 item scale was administered to 130 students. During the same administration, the students also responded to measures of personal maturity (Dogmatism Scale, Internal-External Locus of Control Scale, Social Desirability Scale) and other measures of mature religiosity (Intrinsic-Extrinsic Religious Orientation Scale, Interactional Scale from the Religious Life Inventory). One factor was found to overlap with the Intrinsic Religious Orientation Scale. It is also related to both the Interactional Scale and the Extrinsic Religious Orientation Scale, but the correlation was not enough to indicate duplication of those scales. The new scale was also found to be correlated with the Internal-External Locus of Control Scale, the Social Desirability Scale, and to be negatively correlated with the Dogmatism Scale.
20
Wilson, Dwain R. „The Affects of Religiosity on Anomie“. Thesis, University of North Texas, 1996. https://digital.library.unt.edu/ark:/67531/metadc278721/.
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This study explores the relationship between religion and anomie. The theoretical framework of Durkheim and Merton was used to suggest the hypothetical relationship between the two variables: as religiosity increases, anomie decreases. A secondary analysis was conducted using the 1991 General Social Survey (GSS). The GSS is one of the largest annual surveys conducted by the National Opinion Research Center. There were 1517 adult respondents composing the 1991 cross-national sample. Questions measuring both the belief and action dimensions of religion were used to measure respondents' level of religiosity. Questions from the Srole Scale of Anomia were used to measure respondents' level of anomia. Durkheim's theory that religion functions to integrate individuals into the larger society and therefore diminish levels of anomie was not supported with this data. While the lack of significant findings did not support the theory, neither did it disprove it. The hypothetical inverse relationship between class and anomie was supported with this data. Another hypothetical relationship, that of the most religious, women experience less anomie than men, was also not supported due to the lack of a significant relationship among the primary variables. Continued use of comprehensive and large scale surveys such as the General Social Survey is crucial. This research suggests the need for further testing of these hypotheses using more elaborate measures.
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Bedell, Tina Marie. „THE ROLE OF RELIGIOSITY IN FORGIVENESS“. The Ohio State University, 2002. http://rave.ohiolink.edu/etdc/view?acc_num=osu1039114801.
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Watkins, Shanea J. „Religiosity and aggression in college students“. [Johnson City, Tenn. : East Tennessee State University], 2003. http://etd-submit.etsu.edu/etd/theses/available/etd-0715103-102246/unrestricted/WatkinsS072803f.pdf.
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Thesis (M.A.)--East Tennessee State University, 2003.Title from electronic submission form. ETSU ETD database URN: etd-0715103-102246. Includes bibliographical references. Also available via Internet at the UMI web site.
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Burge, Ryan P. „Religiosity and anxiety : a new approach /“. Available to subscribers only, 2007. http://proquest.umi.com/pqdweb?did=1404339921&sid=4&Fmt=2&clientId=1509&RQT=309&VName=PQD.
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KOKKIZIL, MELIKE. „Essays on Religiosity and Women's Empowerment“. Doctoral thesis, Università degli Studi di Milano-Bicocca, 2021. http://hdl.handle.net/10281/330689.
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La religione rappresenta un importante determinante degli atteggiamenti degli agenti economici. Pertanto, l'interesse degli studiosi per le norme sociali radicate nella cultura religiosa non è nuovo e i dibattiti sulle loro implicazioni sulle economie sono stati attivi sin dall'istituzione delle scienze sociali moderne. Ma, oltre a questo, i partiti populisti di destra stanno acquisendo più potere al giorno d'oggi, ei sentimenti religiosi delle persone sono stati uno dei tanti strumenti a cui le figure politiche spesso si rivolgono quando mirano a soddisfare rapidamente gli elettori. Pertanto, non sorprende che un giovane economista si interessi maggiormente alle conseguenze economiche e sociali della religiosità.
Questa tesi riguarda gli effetti della religiosità musulmana sulla disuguaglianza di genere nell'istruzione. Le tradizioni religiose della società hanno storicamente dato una forma particolare alle regole formali e informali che modellano atteggiamenti e decisioni. La natura patriarcale della maggior parte delle tradizioni religiose porta a uomini e donne ruoli ideali diversi, con alcune conseguenze negative per le capacità delle donne. Sebbene lo svantaggio femminile in un contesto religioso non rimanga confinato all'Islam, la maggior parte dei paesi a maggioranza musulmana oggi mostra scarse prestazioni in termini di parità di genere. Con questa motivazione, la tesi esamina l'effetto della religiosità musulmana sul capitale umano, che si pone come elemento essenziale dello sviluppo economico e dell'uguaglianza di genere. Il primo capitolo si concentra sulle abilità STEM degli studenti dei paesi musulmani e indaga se la religiosità spiega le profonde disuguaglianze di genere nel mondo islamico perché tale formazione di abilità determinerà il futuro delle economie a lungo termine. L'altro capitolo si concentra sulla prima generazione della Repubblica turca, il primo paese laico a maggioranza musulmana, ed esplora come la religiosità dei genitori influenzi il livello di istruzione delle donne e le loro successive esiti di vita in Turchia. In questi studi, il Ramadan costituisce la fonte esogena di variazione nella religiosità.
Il Capitolo 1 analizza le origini delle disuguaglianze di genere nei paesi musulmani esaminando l'effetto della religiosità sui risultati delle studentesse e degli studenti in Matematica e Scienze. Utilizzando i punteggi dei test di Trends in International Mathematics and Science Study di studenti dell'ottavo anno nei paesi musulmani, mostro che le prestazioni STEM delle studentesse peggiorano significativamente nei tre mesi successivi al Ramadan. Tuttavia, il Ramadan non influisce sui punteggi degli studenti maschi. Questo risultato è dovuto all'aumento della religiosità e al successivo rafforzamento delle norme di genere tradizionali tra i genitori. Fornisco inoltre prove di un aumento degli stereotipi di genere, provocato da una bassa autostima, pressione negativa dei pari, esaurimento della memoria e trattamento parentale rigoroso sulle donne, all'indomani del Ramadan.
Il Capitolo 2 analizza gli effetti della religiosità genitoriale sui risultati scolastici e di altra vita della prole femminile. Il verificarsi del Ramadan al momento del periodo di iscrizione alla scuola primaria riduce le possibilità delle ragazze di completare l'istruzione primaria. Nasce dalla salienza delle norme tradizionali di genere che la religiosità genera. La religiosità genitoriale ha effetti persistenti sui risultati del mercato del lavoro femminile. Diventano meno propensi a trovarsi nel mercato del lavoro e persone che percepiscono un reddito e meno probabilità di lavorare in lavori professionali. Invece, una maggiore religiosità nell'età critica della scolarizzazione aumenta il numero di bambini che le donne hanno partorito e la probabilità che le donne rimangano fuori dalla forza lavoro a causa delle responsabilità familiari.Religion represents an important determinant of economic agents’ attitudes. Thus, the interest of scholars in the social norms rooted in the religious culture is not new, and the debates over their implications on economies have been active since the establishment of modern social sciences. But, over and above this, populist right-wing parties are getting more power nowadays, and religious sentiments of people have been one of the several instruments that the political figures frequently address when they aim to please voters quickly. Therefore, it is an unsurprising circumstance that a young economist takes a greater interest in the economic and social consequences of religiosity. This thesis is about the effects of Muslim religiosity on gender inequality in education. Religious traditions of society have historically given a particular form to the formal and informal rules shaping attitudes and decisions. The patriarchal nature of most religious traditions brings different ideal roles to men and women, with some negative consequences for women’s abilities. Although the female disadvantage in a religious context does not remain confined to Islam, most of the Muslim-majority countries today exhibit poor performance in gender equality. With this motivation, the thesis examines the effect of Muslim religiosity on human capital, which stands as the essential element of economic development and gender equality. The first chapter focuses on the STEM skills of students from Muslim countries and investigates whether religiosity explains the deep-rooted gender inequalities in the Islamic world because such skill formation will dictate the future of economies in the long run. The other chapter concentrates on the first generation of the Turkish Republic, the first secular Muslim-majority country, and explores how parental religiosity affects women's educational attainment and their later life outcomes in Turkey. In these studies, Ramadan constitutes the exogenous source of variation in religiosity. Chapter 1 analyzes the origins of gender inequalities in Muslim countries by examining the effect of religiosity on female and male students' achievements in Mathematics and Sciences. Using Trends in International Mathematics and Science Study test scores of eighth-graders in Muslim countries, I show that STEM performances of female students significantly worsen in the three months after Ramadan. Yet, Ramadan does not affect male students' scores. This result is due to increased religiosity and subsequent reinforcement of traditional gender norms among parents. I further provide evidence of increased gender stereotypes, proxied by low self-confidence, negative peer pressure, memory depletion, and strict parental treatment on females, in the aftermath of Ramadan. Chapter 2 analyzes the effects of parental religiosity on female offsprings' educational and other life-long outcomes. The occurrence of Ramadan at the time of the primary school enrollment period reduces girls' chance to complete primary education. It arises from the salience of traditional gender norms that religiosity engenders. Parental religiosity has persistent effects on females’ labor market outcomes. They become less likely to be in the labor market and income-earners and less likely to work in professional jobs. Instead, increased religiosity at the critical age of schooling increases the number of children that women have given birth and the probability of women being out of the labor force due to household responsibilities.
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Mustafa, Mijda. „Den raka vägen : En studie om islamistiska organisationer och islamisk konvertering bland unga vuxna“. Thesis, Södertörns högskola, Institutionen för samhällsvetenskaper, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-16954.
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Denna uppsats handlar muslimskt konvertering bland unga vuxna i Sverige. Syftet är att undersöka vilka påverkansfaktorer som ligger bakom förekomsten av denna typ av konvertering. Genom att intervjua fyra konvertiter undersöks olika upplevelser, tankar och händelser i deras liv som kan ha bidragit till deras konvertering. Dessutom undersöks tillgången till information som en av de främsta förutsättningarna till att tidigare sekulära personer som rört sig i icke-religiösa miljöer genomgår en sådan omfattande livsstilsförändring som konvertering innebär. Denna information kan i många fall härledas till islamistiska organisationer och rörelser som medvetet riktar sig till yngre personer som lever i icke-muslimska länder. Vidare finns det ett syfte att undersöka hur denna islamistiskt präglade information påverkar konvertiternas trosuppfattning och religionsutövning. Urvalet består av fyra personer som vuxit upp i sekulära omgivningar och därmed inte uppfostrats till praktiserande muslimer. Intervjupersonerna består av två män och två kvinnor i åldrarna 20 till 25, som på eget initiativ konverterat till islam i myndig ålder. Dessutom intervjuades en representant från en islamistisk organisation i Sverige. Syftet med denna intervju var att undersöka hur denna rörelse arbetar gällande spridning av information samt rekrytering av medlemmar. Resultatet visade att samtliga konvertiter som intervjuades hade upplevt svårigheter och trauman i livet som enligt dem ledde till konvertering till islam. Detta kan jämföras med de islamistiska organisationernas uttalade ambitioner att inspirera unga vuxna som på något sätt lever utanför samhället eller upplever svårigheter i livet. Samtliga konvertiter uppgav även att de främst utgått från information på internet och böcker som publicerats av islamistiska organisationer. De menade alla att konverteringen fungerat som en lösning på deras tidigare upplevda problem och svårigheter.This essay deals with Islamic conversion among young adults in Sweden. The aim is to explore the influencing factors behind the occurrence of this type of conversion. By interviewing four converts, various experiences, thoughts and events in their lives that may have contributed to their conversion is explored. The availability of information as one of the main prerequisites for previous secular people who were raised in the non-religious environments to undergo such a major lifestyle change that conversion means is also explored in this essay. This information can often be traced to Islamic organizations and movements that are deliberately aimed at young people living in non-Muslim countries. Furthermore, there is a purpose to examine how this Islamist influenced information affects convert in their beliefs and religious practice. The sample consists of four people who have grown up in secular surroundings and thereby not brought up to be practicing Muslims. The respondents consist of two men and two women aged 20 to 25, who on their own initiative, converted to Islam after the age of 18. There were also an interview with a representative from an Islamic organization in Sweden. The purpose of this interview was to explore how this movement deals with the spreading of information and recruiting members. The results showed that all the converts who were interviewed had experienced difficulties and traumas in their life which according to themselves led to a conversion to Islam. This can be compared to the Islamist organizations' stated ambitions to inspire young adults who in some way live outside the community or are experiencing difficulties in life. All converts also reported that they received most of the information on the Internet and books published by Islamic organizations. All of them stated that the conversion worked as a solution to their previously experienced problems and difficulties.
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Hoffman, Nicholas G. „Behavioral Religiosity Inventory : measure construction and validation /“. Available to subscribers only, 2009. http://proquest.umi.com/pqdweb?did=1968005081&sid=20&Fmt=2&clientId=1509&RQT=309&VName=PQD.
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Lash, Andrew. „Religiosity and Subjective Interpretations of Personal Wealth“. Master's thesis, University of Central Florida, 2009. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/4323.
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Historically, research has connected religiosity to many economic concepts in the United States. Religiosity can be a primary factor in the development of attitudes and values regarding financial issues and personal wealth. This study further expands the sociology of religion and economics by examining how differences in religious affiliation, attendance, and sociodemographic factors affect attitudes regarding personal wealth and financial behaviors. Previous studies have concentrated on religious differences in income, education, and life course achievement; however, few studies, if any, have directly measured religiosity and subjective attitudes toward personal wealth. Using the PEW Research Center's Economy Survey from February 2008, this examination uses multiple regression models to understand the extent to which religiosity affects wealth attitudes in America. Indicators of subjective wealth incorporated in the analysis are satisfaction of vehicle and home, ability to take preferable vacations, and desirable amount of discretionary income. The results of this study are discussed, as well as potential options for future research.M.A.
Department of Sociology
Sciences
Applied Sociology MA
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Adkins, Austin L. „Military Religio: Caesar's Religiosity Vindicated by Warfare“. Thesis, University of North Texas, 2020. https://digital.library.unt.edu/ark:/67531/metadc1707401/.
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Gaius Julius Caesar remains one of the most studied characters of antiquity. His personality, political career, and military campaigns have garnered numerous scholarly treatments, as have his alleged aspirations to monarchy and divinity. However, comparatively little detailed work has been done to examine his own personal religiosity and even less attention has been paid to his religion in the context of his military conquests. I argue that Caesar has wrongly been deemed irreligious or skeptical and that his conduct while on campaign demonstrates that he was a religious man. Within the Roman system of religion, ritual participation was more important than faith or belief. Caesar pragmatically manipulated the Romans' flexible religious framework to secure military advantage almost entirely within the accepted bounds of religious conduct. If strict observance of ritual was the measure of Roman religiosity, then Caesar exceeded the religious expectations of his rank and office. The evidence reveals that he was an exemplar of Roman religio throughout both the Gallic Wars (58-51BC) and the subsequent Civil Wars (49-45BC).
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Miesse, Colette A. „Religiosity and spirituality in African American children“. Thesis, University of North Texas, 2005. https://digital.library.unt.edu/ark:/67531/metadc4761/.
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An exploratory study was conducted to augment the current literature on religiosity and spirituality by identifying and systematically measuring the salient variables and underlying constructs regarding spirituality and religion in African American families and their children between the ages of 7 to 12. The study examined psychosocial correlates, such as self-esteem and ethnic identity, and their impact on religiosity and spirituality. This study sought to validate the Age-Universal I/E Scale for use with African American children occurred with this study and pilot the African American Children's Ethnic Identity Scale (ACHEIDS). Through qualitative and quantitative research this study found multiple correlations associated with religion, spirituality, age, gender, aspects of self-esteem, and ethnic identity. Regression analyses were also conducted to identify predictive variables associated with the I/E.
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Clark, Jerry D. (Jerry Dean). „The Association between Bible Literacy and Religiosity“. Thesis, University of North Texas, 1991. https://digital.library.unt.edu/ark:/67531/metadc277670/.
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The purposes of this study were to estimate: (a) the extent of biblical literacy among convenience samples of adults from randomly selected religious and non-religious groups, (b) the extent to which American adults are religious, and (c) the association between religiosity and biblical literacy.
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Morris, Bethanie Renee. „Empathic adolescents associations with religiosity and spirituality /“. Morgantown, W. Va. : [West Virginia University Libraries], 2005. https://etd.wvu.edu/etd/controller.jsp?moduleName=documentdata&jsp%5FetdId=3847.
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Thesis (M.S.)--West Virginia University, 2005.Title from document title page. Document formatted into pages; contains iv, 47 p. : ill. Includes abstract. Includes bibliographical references (p. 35-40).
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Eshuys, Donna Maria. „The Relationship Between Religiosity and Sexual Misconduct“. Thesis, Griffith University, 2008. http://hdl.handle.net/10072/365581.
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This thesis presents the findings of three empirical studies which together examine relationships between religiosity and sexual misconduct. In the first study archival data from 111 incarcerated adult male sexual offenders were analysed for associations between self-reported religious affiliations and official offence histories. Four categories of religiosity were devised according to self-reported continuities and discontinuities in life-course religious affiliations: non-religious, dropouts, converts, and stayers. ANCOVAs indicated that "stayers" (those who maintained religious involvement from childhood to adulthood) had more sexual offence convictions, more victims, and younger victims, than the other groups.
In contrast to the population of study one, all of whom had been convicted of sexual offences, the second study aimed to clarify whether there is also a link between religiosity and sexual misconduct within a population that has not been convicted of sexual offences. It also aimed to identify which aspects of religiosity relate to sexual misconduct. Extending the findings of the first study, study two examined associations between one aspect of religiosity, religious orientation, in conjunction with self-control, moral beliefs and self reported misconduct (including sexual misconduct) in 163 adult male university students. Participants were assigned to one of four religious orientation groups: extrinsic (n = 39); intrinsic (n = 25); indiscriminate (n = 36); and non-religious (n = 63). Participants with an intrinsic religious orientation reported higher self-control and stronger moral beliefs, and were less likely to engage in nonsexual, non-violent misconduct (illicit drug use, wilful damage and theft). Participants with an extrinsic religious orientation were found to have lower self-control and weaker moral beliefs, and were more likely to engage in sexual misconduct. Significant predictors of nonsexual misconduct were low self-control and weak moral beliefs. Significant predictors of sexual misconduct were low self-control and extrinsic religious orientation...Thesis (PhD Doctorate)
Doctor of Philosophy in Forensic Psychology (PhD)
School of Psychology
Griffith Health
Full Text
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King, Deena. „Alcohol Use and Religiosity Among College Students“. BYU ScholarsArchive, 2006. https://scholarsarchive.byu.edu/etd/938.
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Alcohol use among college students is often in the news. Some scholars argue, with literature to support it, that problem drinking in college is just a media-driven myth (Lederman et al. 2004). Yet it is clear that college students do drink, some to excess. Various reasons are cited from alcohol availability to the "freedom" associated with this stage of life. However, very few researchers have attempted to determine whether religiosity affects alcohol use among college students. The purpose of this study was to further examine the combined issues of religiosity and alcohol use among college students. Is excessive use of alcohol during this time of life simply an adult transition issue, as Jackson et al. (2005) contend, or is there more to it? Research seems to point to the fact that religiosity plays a role. The primary hypothesis tested was that students who valued religious activities as part of their college experience would use alcohol less, including binge drinking, than those who did not. The second hypothesis tested was that students who valued parties and Greek life would use alcohol and binge more than students who did not. The data set used was constructed by the Harvard School of Public Health and included data from 120 four-year colleges and universities from throughout the United States. The analysis supported the hypothesis that religiosity was a factor in reduced alcohol use by college students. College students who valued religious activities drank less than those who did not. The study also supported the hypothesis that students who valued parties and Greek life drank more. The heaviest drinkers were those who valued parties. These results are highly significant given the size of the sample. No other study that looked at religiosity and alcohol use among college students used a sample this large. These results help us to better understand the negative association between religiosity and alcohol use among college students as well as the positive association between parties and alcohol use. They especially help us to formulate strategies that might be considered to alleviate problem drinking during this stage of life.
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Pue, Carson Neal. „Religiosity and hope, a study of Riverton teenagers“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0019/MQ47962.pdf.
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Bryant, Deborah C. „The relationship between religiosity and psychological well-being“. Thesis, Virginia Tech, 1986. http://hdl.handle.net/10919/41544.
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Religion has traditionally provided the individual with a sense of meaning, belonging and comfort, and is commonly assumed to provide a basis for sound mental health and general well-being. Empirical research supporting this notion has, however, been less than convincing.
Master of Science
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Petrarca, Allison J. „Impact of Religiosity on Coping with Intrusive Thoughts“. Ohio University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1365704767.
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Clarke, Shailagh. „Religiosity and spirituality in younger and older adults“. Thesis, University of North Texas, 2005. https://digital.library.unt.edu/ark:/67531/metadc4892/.
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The present study examined the use of MacDonald's Expressions of Spirituality instrument with a younger and older adult sample. Specifically, MacDonald's proposed five factor model was assessed for fit with a sample of college age participants as well as a sample of adults over the age of 65. A confirmatory factor analysis was conducted to assess the fit of this model with samples, and this was followed by an exploratory factor analysis, and the results were considered in light of measurement equivalence and the definitions of the constructs of religiosity and spirituality. Further analyses examined levels of religiousness as well as relationships between religiousness/spirituality and potential correlates, such as postformal thinking, life events including changes and losses, emotional and physical well-being, and family upbringing, comparing young and older adult samples. Results of the confirmatory factor analysis revealed a solution with a better fit than MacDonald's model for both younger and older adults. While the number of factors were the same for both samples, item loadings and cross-loadings differed between the younger and older adult samples. Exploratory factor analysis yielded a four factor solution, with religiousness and spirituality items loading onto one factor. With regard to measurement equivalence, findings appear to indicate that the five factor solution and MacDonald's Expressions of Spirituality instrument may not be as useful with older adults. Additionally, findings are discussed with regard to the measurement of the constructs of religiosity and spirituality. In addition to measurement issues, several findings pointed to differences between the younger and older adult samples. For young adults, more life changes were related to higher levels of postformal thinking, but for older adults more life losses were related to higher levels of postformal thinking. Also, the older adult sample had higher levels of religiousness than the young adult sample. Several results were the same for younger and older adults. First, no correlation existed between religious commitment and postformal thinking. Second, a family history of religiousness was positively correlated with current religiousness. Third, for younger and older adults, religiousness was positively correlated with emotional well-being for low loss groups. Limitations of the current study are discussed, and implications for clinical practice and future research are addressed.
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Nien, Chou Po. „Religiosity and life satisfaction among LDS college students /“. Diss., CLICK HERE for online access, 1999. http://patriot.lib.byu.edu/u?/MTNZ,2429.
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Ugolini, Carolyn Bennett. „Carlo Cattaneo : the religiosity of a reluctant revolutionary /“. Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd1869.pdf.
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Borgerding, Todd Michael. „The motet and Spanish religiosity ca 1550-1610 /“. Ann Arbor : Mich. : UMI, 2000. http://catalogue.bnf.fr/ark:/12148/cb37122214n.
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Judd, Jacob D. „Latter-day Saint Young Adults, Narcissism, and Religiosity“. BYU ScholarsArchive, 2012. https://scholarsarchive.byu.edu/etd/3317.
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According to recent research, Latter-day Saint young people are achieving desirable social outcomes at a higher rate than their peers of other backgrounds. As reasons for those findings have been offered, only social aspects of the LDS faith and culture have been given any attention. This thesis will provide an alternate interpretation of the data and provide new data through the administration of the Religious Orientation Scale (ROS) and the Narcissistic Personality Inventory (NPI). Results from the LDS ROS/NPI Study indicate that LDS young adults continue to score overly intrinsic on the ROS and score significantly lower on the NPI than their peers.
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Chou, Po Nien. „Religiosity and Life Satisfaction Among LDS College Students“. BYU ScholarsArchive, 1999. https://scholarsarchive.byu.edu/etd/4704.
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The purpose of this study was to determine the relationship between religiosity and life satisfaction among Latter-day Saints (LDS) college students. The scales used were the religiosity scale by Chadwick and Top (1993), and the life satisfaction scale by Neugarten, Havighurst and Tobin (1961). The analysis was based on data obtained from 222 students (55.5%) who responded. A prediction model was used to develop a regression equation. Pearson correlation analysis was used to evaluate the correlation between religiosity and life satisfaction. The regression equation is as follows: life satisfaction = 1.436815592 + 0.045915152 (spiritual experiences) + 0.042888274 (integration in congregation). A significant correlation of 0.0230 (p<.05) was found for spiritual experiences, and 0.0215 (p<.05) for integration in congregation. But no significant correlation was found between life satisfaction and the other factors such as gender, age, religious beliefs, private religious behavior, attendance/public behavior, and family religious. Spiritual experiences and integration in congregation were the only factors correlated with higher life satisfaction scores.
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Sanders, James Parry. „Family Socialization, Religiosity and Young Men's Fatherhood Plans“. BYU ScholarsArchive, 2006. https://scholarsarchive.byu.edu/etd/998.
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This study examines how family socialization and religiosity are associated with young men's intention to someday become a father. Data from the National Survey of Families and Households are used to measure the influence of family connection, family regulation, family psychological autonomy and public and private religiosity on young men's fatherhood intentions. Family connection and private religiosity are associated with young men's fatherhood plans.
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Ugolini, Carolyn Bennett. „Carlo Cattaneo: The Religiosity of a Relunctant Revolutionary“. BYU ScholarsArchive, 2007. https://scholarsarchive.byu.edu/etd/1004.
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Carlo Cattaneo (1801-1869) would have been a remarkable man in any time period. He was interested in everything, and as a man of ideas was involved in the astonishing technological and stimulating political events of the nineteenth century. He encouraged the building of railways as a way to unite the Italian peninsula, and he was involved in connecting Italy to the rest of Europe through the St. Gothard Tunnel. An innovator of gas lighting in his native Milan, the great Lombard thinker was a prolific writer, and kept prodigious notes and copies of his correspondence. His economic and scientific involvement in the latest technology was emblematic of the intellectual strides he made. For example, he logically and rationally argued for racial and religious tolerance of the Jews over one hundred years before the enactment of the infamous Racial Laws in Fascist Italy. Today most know Carlo Cattaneo as the father of Italian federalism. During the Cinque Giornate insurrection in Milan in 1848, Carlo Cattaneo was an integral part of the war committee, and its spokesman. Although he had many liberal ideas about government and the rights of men, Carlo Cattaneo was a reluctant revolutionary, preferring exile in Switzerland over pledging allegiance to the Savoyard monarchy during the Risorgimento. Historians have almost unanimously declared that Carlo Cattaneo was anticlerical and irreligious. This was not true. CARLO CATTANEO: THE RELIGIOSITY OF A RELUCTANT REVOLUTIONARY examines the writings and the correspondence of Carlo Cattaneo, and concludes that the Cattanean opus is replete with Biblical references and allusions, Christian traditions and ideas. Historians have not taken the religiosity found in the writings of Carlo Cattaneo seriously. This thesis does.
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Fereday, Matthew R. „Smartphone Usage and Religiosity in LDS Young Adults“. BYU ScholarsArchive, 2017. https://scholarsarchive.byu.edu/etd/6315.
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This study sought to identify any smartphone usage with significant positive or negative relationships with the religiosity of LDS young adults, with the hypothesis that smartphone usage would indeed have significant relationships with religiosity, both positively and negatively. Over 1,000 BYU students were surveyed for their usage of 36 popular and religious apps and of 33 different categories of content consumption, their content sharing, and compulsive use. That data was compared with their private religiosity (prayer, scripture study, and thinking seriously about religion) and religious experience (strength of beliefs, feeling the Spirit, finding strength through their faith, etc.) BYU students' smartphone usage is outlined, with Facebook dominating social media use and most students studying their scriptures on their phones. BYU students' religiosity is outlined, revealing a very believing and actively religious student body. Different forms of smartphone usage do have very significant associations with private religiosity, both positive and negative. Smartphone usage behaviors shown to have the greatest negative relationship with religiosity, are, in descending order: consuming "erotic/pornographic" content, "LGBT news or personalities" content consumption, consuming content about "Video gaming", using the Netflix app, and using the Snapchat app. Smartphone usage behaviors shown to have the greatest positive relationship with religiosity, are, in descending order: "LDS teachings and doctrine" content consumption, using the Bible Videos app, using the Gospel Library app, using the LDS Tools app, and using the Mormon Tabernacle Choir app.
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Bader, Christopher D., Joseph O. Baker und Andrea Molle. „Countervailing Forces: Religiosity and Paranormal Belief in Italy“. Digital Commons @ East Tennessee State University, 2012. https://dc.etsu.edu/etsu-works/498.
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Due to the unique cultural niche inhabited by “paranormal” beliefs and experiences, social scientists have struggled to understand the relationship between religion and the paranormal. Complicating matters is the fact that extant research has primarily focused upon North America, leaving open the possible relationship between these two spheres of the supernatural in less religiously pluralistic contexts. Using data from a random, national survey of Italian citizens, we examine the nature of the relationship between religiosity and paranormal beliefs in a largely Catholic context. We find a curvilinear relationship between religiosity and paranormal beliefs among Italians, with those at the lowest and highest levels of religious participation holding lower average levels of “paranormal” belief than those with moderate religious participation. This pattern reflects how two influential social institutions, religion and science, simultaneously define the paranormal as outside of acceptable realms of inquiry and belief.
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Paintsil, Isaac. „Religiosity, Parental Support, and Formal Volunteering Among Teenagers“. Digital Commons @ East Tennessee State University, 2019. https://dc.etsu.edu/asrf/2019/schedule/197.
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Few countries can boast of having the culture of volunteering seen in the United States. In explaining this phenomenon, many empirical studies have found religiosity significant in predicting volunteering behaviors among young adults, adults, and the elderly. However, teens (13 – 17 years) have not attracted much attention from researchers, though they possess the time and resources most needed to volunteer. Using data from the National Study on Youth and Religion (NSYR) Wave 1, this study examines the relationship between volunteering and teens’ private (religious salience and religious experience) and collective religiosity (religious tradition, church attendance, and youth group participation). Parental variables and teen demographics are also tested using a three-stage ordinal logistic regression. Regarding individual religiosity, the results suggested a significant relationship between teens’ religious experiences and volunteering. In addition, parents can induce volunteering by encouraging their teens to volunteer and participate in religious youth groups.
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Werden, Joanna Rae. „Democracy, human rights and religiosity in the Middle East“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq24369.pdf.
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Hellstrom, Ingrid Emelia. „Eschatological thought and religiosity among Christians patterns and relationships /“. Click here to access thesis, 2007. http://www.georgiasouthern.edu/etd/archive/summer2007/ingrid_e_hellstrom/Hellstrom_Ingrid_E_200705_MS.pdf.
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Thesis (M.S.)--Georgia Southern University, 2007."A thesis submitted to the Graduate Faculty of Georgia Southern University in partial fulfillment of the requirements for the degree Master of Science." In Psychology, under the direction of Michael Nielsen. ETD. Electronic version approved: July 2007. Includes bibliographical references (p. 53-60) and appendices.
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O'Brien, Rebecca. „The relationship between religiosity and belief in the paranormal /“. Adelaide, 1995. http://web4.library.adelaide.edu.au/theses/09ARPS/09arpso13.pdf.
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