Dissertations / Theses on the topic 'Religious Affiliation'
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Rocheleau, Courtney Anne. "Religion and the willingness to donate organs and tissues: The roles of religious affiliation and religious orientation." Diss., Connect to online resource, 2005. http://wwwlib.umi.com/dissertations/fullcit/3165814.
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Magdefrau, Melissa. "Financial Crisis, Relative Trust, and Religious Participation and Affiliation." Miami University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=miami1438355418.
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Stanley, Doris Elaine. "Religion and sex a look at sexual frequency as it relates to religious affiliation, religious attendance, and subjective religiosity." Master's thesis, University of Central Florida, 2011. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/5046.
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This research addresses the relationship between sexual activity and religion. In particular, the analysis focuses on the impact of religious affiliation, religious public participation and subjective religiosity on the frequency of sexual activity. Religious categories are operationalized as conservative Protestants, moderate Protestants, liberal Protestants, black Protestants, Catholics, Jews, non-affiliates, no religious preference, and other Protestants. The results of the analysis indicate that conservative Protestants and black Protestants are more sexually active than other religious categories. Attendance at religious services has a negative effect on the frequency of sex activity. Subjective religiosity is not related to sexual frequency. Conclusions and directions for future research are discussed.ID: 030423472; 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. 36-39).
M.A.
Masters
Sociology
Sciences
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Cartwright, Dixie L. "GEOGRAPHICAL CHANGE IN RELIGIOUS DENOMINATION AFFILIATION IN MISSISSIPPI, 1970-2000." MSSTATE, 2003. http://sun.library.msstate.edu/ETD-db/theses/available/etd-07102003-143516/.
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The religious landscape of Mississippi has long been dominated by evangelical Protestant denominations, most prominently the Southern Baptist and United Methodist. These two denominations have led the state in total number of churches and church members since the early 20th century, with few affiliations contending for their numbers. However, as the aggregate population of the state increases for the first time since the 1930?s, these traditional denominational patterns have been subjected to shifts in demographic conditions occurring throughout the state. To evaluate the impacts of demographic changes on traditional geographic religious patterns, an evaluation comparing religious and demographic variables for 1970, 1980, 1990, and 2000 was completed. Results of this evaluation indicated changes in Mississippi?s patterns of denominational affiliation, with the dominating Southern Baptist, United Methodist, and Presbyterian affiliations experiencing losses in church adherent percentages, and increased church adherent growth in Pentecostal, Latter Day Saints, and Church of Christ affiliations.
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LeVine, Jason. "THE EFFECTS OF RELIGIOUS AFFILIATION AND PARTICIPATION ON RACIAL DISCRIMINATION." Master's thesis, University of Central Florida, 2009. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/3719.
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This study examines the relationship between religious affiliation and racially discriminatory attitudes. Several investigations have been conducted on the topic, yet they did not choose national representative samples. My research examines four decades of NORC General Social Surveys to analyze how religious affiliation and attendance affect the outcome of a survey question which tests the level of discriminatory attitudes among respondents.M.A.
Department of Sociology
Sciences
Applied Sociology MA
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Andre, Alex Nicholas. "Does Disassociation from the Majority Religious Affiliation Affect Community Desirability?" BYU ScholarsArchive, 2020. https://scholarsarchive.byu.edu/etd/8465.
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How do predominantly religious rural communities influence members who are not associated with the dominant religion? Does disassociation with the majority religious affiliation impact community desirability? Current community literature has shown that religious affiliation identification can influence community sentiment (Jennings and Krannich 2013; Kan and Kim 1981; Stinner, Van Loon, Chung, and Byun 1990; Mattarita-Cascante, Stedman, and Luloff 2010) while other studies suggest the possibility of either mixed or inconclusive results (Adams 1992; Andrews 2011; Flagg and Painter II 2019; Reitz, Banerjee, Phan, and Thompson 2009). Using data from the Rural Utah Community Study in 2017, the current study will examine the association between religious affiliation and community desirability in a unique setting. I find that even when accounting for length of residence, age, and the perception of local services, religious affiliation continues to be associated with community desirability. These findings have potential implications for other communities with a majority religion.
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Carey, Amelia Brooke. "Religious affiliation and religiosity : variations on the perceptions of domestic violence." Honors in the Major Thesis, University of Central Florida, 2010. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1373.
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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.Bachelors
Sciences
Sociology
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Fowler, Chenika. "The Role of Religious Affiliation and Attitudes in Marriage Maintenance Strategies." DigitalCommons@USU, 2014. https://digitalcommons.usu.edu/etd/2125.
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This study was designed to explore maintenance strategies used by religiously affiliated married couples, links between religion and marital quality, and whether maintenance strategies serve a mediating pathway between religion and marital quality. The study included 80 married participants recruited from university courses. Most participants were Caucasian and identified as members of The Church of Jesus Christ of Latter-day Saints (LDS). Fetzer's religiosity survey assessed various dimensions of religious activity and belief. Marital quality was assessed via measures of commitment and conflict, and marital maintenance strategies included both cognitive and behavioral efforts to remain connected and positive with the spouse. Overall, the sample was highly religious and reported high levels of commitment to their marriages. Strong relationships were observed between religious variables and marital quality, and both religious variables and marital quality demonstrated some relationships with marital maintenance strategies. However, links between religiosity and martial quality were not mediated by the use of specific marital maintenance strategies.
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Armstrong, John Malcolm, and frjohnarmstrong@ozemail com au. "Religious Attendance and Affiliation Patterns in Australia 1966 to 1996 The Dichotomy of Religious Identity and Practice." The Australian National University. Research School of Social Sciences, 2001. http://thesis.anu.edu.au./public/adt-ANU20020729.140410.
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The period between 1966 and 1996 was a period of great change for society in Australia. Two particular aspects of that change have been highlighted in this study. It will examine the changing patterns of attendance at religious services and religious affiliation over this time period. In particular it examines the connection of attendance and belief patterns, which have changed during this period, with particular reference to Christian religious groups. ¶
By examining data from each of the Censuses in the period between 1966 and 1996 it was possible to note three fundamental changes in the patterns of religious affiliation. The first was the movement away from patterns of Christian affiliation to no religious affiliation. The second was the shift of migration patterns which drew substantially from Europe in the period prior to 1971 to a pattern with higher levels of migration from Asia and Oceania. The third saw a decline in Christian affiliation among the 15-24 age group. ¶
After analysing this affiliation data a weekly average religious attendance measure was composed to compare data from each of the social science surveys. This made it possible to examine generational trends by age and sex which resulted from changing patterns of affiliation, immigration, stability of residence and marital status Also a case study of the Canberra parishes in the Catholic Archdiocese of Canberra and Goulburn was undertaken to examine the particular impact that these changes had on a particular religious grouping. ¶
In studying these indicators it is believed that the change in patterns of Australian religious attendance and affiliation while influenced by life course events has also been substantially affected by issues of generational change. These changes not only produce lower levels of religious attendance but also have significant impact on aspects of society which have sustained communal life.
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Cawood, Anthony Robin. "Religion, solidarity and identity: a comparative study of four South African schools with a religious affiliation." Thesis, University of Cape Town, 2018. http://hdl.handle.net/11427/28430.
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This thesis explores how schools with a religious affiliation recruit religion in school culture and the formal curriculum (both curriculum content and pedagogic method) and how this relates to the pedagogic identities they project. An overarching concern of the thesis is to understand how the character of the affiliated religion relates to the privileging of particular forms of solidarity and identity. This explorative, multiple case study is located in four independent schools in South Africa, each with an official affiliation to a particular religious community. The sample comprises a co-educational charismatic Protestant school, a liberal Catholic school, a traditional-Orthodox Jewish school and a conservative Muslim school. The study foregrounds Bernstein’s (1990, 2000) suggestion that a sociologically important characteristic of religions is the way they constitute the relation between the 'inner’ self and the 'outer’ social world. The thesis looks to Bernstein’s (1975, 2000) theory that the ideology inherent in pedagogic discourse constitutes particular instantiations of power and control (related to Bernstein’s concepts of classification and framing respectively) that structure a school’s curriculum and pedagogic methods. The analysis of school culture utilises Bernstein’s (1975) theory of ritual and identity is explored in relation to Bernstein’s (2000) taxonomy of pedagogic identities. Furthermore, Durkheim’s (1915, 1960) concept of mechanical and organic solidarity and his theory of the sacred and the profane provide the primary conceptualizations of social order. The qualitative analysis of interview data (obtained from students, teachers, principals and religious leaders), policy documentation and direct observation shows significant differences between the schools relating to the recruitment of the affiliated religion in curriculum, pedagogy and ritual. The analysis suggests that the schools affiliated to religions in which the inner and the outer are dislocated (the Protestant and Catholic school), recruit the affiliated religion in a way that predominantly privileges a moral order in which the student is weakly related to a collective and individualised values and relations are emphasised (organic solidarity). Conversely, the schools in the sample affiliated to religions in which the inner is not dislocated from the outer (the Jewish and Muslim school), recruit the affiliated religion in a way that privileges strong identification of the student to a collective (mechanical solidarity). However, the analysis suggests that the form of solidarity related to the recruitment of the affiliated religion at the schools is not always the only form of solidarity privileged. More specifically, the analysis shows that components of the instructional order 'unordered’ by the affiliated religion may result in a layering of different forms of solidarity within the same school. The analysis implies that the schools project different pedagogic identity modes enabled by particular instantiations of power and control related to the privileged form/s of social solidarity. The major finding of the thesis is that the character of the affiliated religion, in terms of its constitution of the inner and the outer, relates to the form of social solidarity privileged by the school’s recruitment of religion, which, in turn, enables the projection of particular pedagogic identities. This thesis makes a contribution to a growing body of literature that vi challenges the idea that 'religious schools’ are homogenous. It provides a theoretical methodology for exploring differences and similarities between 'religious schools’ across different religions and suggests a sociologically important source of variance in 'religious schools’ in general.
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Schillinger, Thomas. "Bystander Effect and Religious Group Affiliation: Terrorism and the Diffusion of Responsibility." ScholarWorks, 2014. https://scholarworks.waldenu.edu/dissertations/126.
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The collective nature of group affiliation may inhibit an individual from exhibiting prosocial behavior regarding acts of religiously-motivated terror. This study's purpose was to investigate the nature of bystander intervention as it relates to religious group affiliation. Darley and Latane's bystander effect theory provided the theoretical framework for this study. The research questions examined the impact of religious group affiliation and group size on the dependent variables of civic moral disengagement (CMD) and commitment to the war on terror (CWT). Three validated survey instruments were administered to a random participant pool of 206 respondents. An ANCOVA and Spearman's rho correlation were employed to address the research questions. Findings revealed that neither religious group affiliation nor group size significantly predicts either CWT or CMD after controlling for the degree of religious commitment. Further research should test alternative theories associated with leadership and group dynamics. Positive social change is advanced by acknowledging that bystanders to acts of terrorism may not be influenced by factors such as group affiliation or size of religious group affiliations. These findings underscore the complexity of the relationship between behavior and religious affiliation. Policy makers and future researchers may benefit by redirecting their focus for prevention and intervention toward influences such as the motivational dynamic between religious leaders and their followers.
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Armstrong, John Malcolm. "Religious attendance and affiliation patterns in Australia 1966 to 1996 : the dichotomy of religious identity and practice." View thesis entry in Australian Digital Theses Program, 2001. http://thesis.anu.edu.au/public/adt-ANU20020729.140410/index.html.
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MacArthur, Stacey. "Adolescent Religiosity, Religious Affiliation, and Premarital Predictors of Marital Quality and Stability." DigitalCommons@USU, 2008. https://digitalcommons.usu.edu/etd/14.
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The influence of religiosity in adolescence on several variables that have been shown to be predictors of marital quality and stability was examined using a nationally representative sample of 3,151 youth, aged 13 to 17 years, from the National Study of Youth and Religion (NSYR). Religiosity was defined to incorporate multiple characteristics including religious beliefs, attitudes, participation, experiences, and identities. The effect of religious affiliation and religiosity was also examined for seven premarital predictors, which included relationship with parents, ideal age for marriage, right and wrong, academic achievement, sexual behavior, attitude toward cohabitation, and attitude toward divorce. Data were collected through telephone interviews using a random-digit-dial method between 2002 and 2003. Youth were categorized into eight religious groups: Conservative Protestant, Mainline Protestant, Black Protestant, Catholic, Jewish, The Church of Jesus Christ of Latter-day Saints, Other Christian, and Not Religious. Research questions were analyzed using ANCOVA, OLS regression, and logistic regression. Results indicated that all three research hypotheses were supported by the data. Specifically, religious affiliation significantly predicted level of religiosity, religiosity was related to each of the seven premarital predictors of marital quality and stability, and religious affiliation acted as a moderator in the relationships between religiosity and the seven premarital predictors. Comparison of the eight religious groups revealed that religiosity has a unique influence on youth in the different groups in relation to these outcome variables. In light of these findings, implications, limitations, and future directions for research are discussed.
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Pollard, John. "The impact of religious affiliation and religious practices on attitudes toward euthanasia and assisted suicide a sociological perspective /." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ56197.pdf.
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Hackett, Conrad, Marcin Stonawski, Michaela Potancoková, Brian J. Grim, and Vegard Skirbekk. "The future size of religiously affiliated and unaffiliated populations." Max Planck Institute for Demographic Research, 2015. http://dx.doi.org/10.4054/DemRes.2015.32.27.
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Background: People who are religiously unaffiliated (including self-identifying atheists and agnostics, as well as those who say their religion is "nothing in particular") made up 16.4% of the world's population in 2010. Unaffiliated populations have been growing in North America and Europe, leading some to expect that this group will grow as a share of the world's population. However, such forecasts overlook the impact of demographic factors, such as fertility and the large, aging unaffiliated population in Asia.
Objective: We project the future size of religiously affiliated and unaffiliated populations around the world.
Methods: We use multistate cohort-component methods to project the size of religiously affiliated and unaffiliated populations. Projection inputs such as religious composition, differential fertility, and age structure data, as well as religious switching patterns, are based on the best available census and survey data for each country. This research is based on an analysis of more than 2,500 data sources.
Results: Taking demographic factors into account, we project that the unaffiliated will make up 13.2% of the world's population in 2050. The median age of religiously affiliated women is six years younger than unaffiliated women. The 2010-15 Total Fertility Rate for those with a religious affiliation is 2.59 children per woman, nearly a full child higher than the rate for the unaffiliated (1.65 children per woman).
Conclusions: The religiously unaffiliated are projected to decline as a share of the world's population in the decades ahead because their net growth through religious switching will be more than offset by higher childbearing among the younger affiliated population.
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King-Hele, Sarah. "The dynamics of religious change : a comparative study of five western countries." Thesis, University of Manchester, 2011. https://www.research.manchester.ac.uk/portal/en/theses/the-dynamics-of-religious-change-a-comparative-study-of-five-western-countries(5322cbc7-b74f-48af-bb12-1b367da23add).html.
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The two main theories of religious change are the secularization paradigm and the economic model of religion. The secularization paradigm’s main premise is that modernization weakens the power and authority of the church as an institution and reduces the importance of religion in the daily lives of the population. This paradigm applies well to Europe, but the United States acts as a powerful counter-example. Since the 1940s, religious attendance in the United States has remained generally stable, with approximately 40% of the population claiming to attend religious services, mostly in Christian churches, at least once a week. American sociologists explain this relative vitality with reference to an open and competitive religious marketplace, claiming that the innate desire for spirituality is met by the sheer diversity of religious groups in the United States. This economic model of religion applies poorly to the European situation. This thesis examines these apparent contradictions by considering the similarities and differences between the dynamics of religious change in five western countries since the 1970s or 1980s; the countries are Britain, Australia, New Zealand, Canada and the United States. The key question is which combination of dynamics is responsible for religious change in western countries. The effects of migration and fertility aside, all population change must be related to some combination of age, period or cohort effects; age effects are those that occur as people age, period effects are those that affect the whole population regardless of age, and cohort effects are often attributed to circumstances or events during youth. These different dynamics of religious change would each indicate different sources of religious change at the individual level, which may lend support to one theory of religious change over another. I show that there is overwhelming evidence that most religious change in Britain, Australia, New Zealand and Canada is due to differences between generations in the time periods observed with some slight downward period effects. The main drivers of change in the United States are either downward cohort with upward period effects, upward age effects, or a combination of these three effects. I conclude that the changing conditions of socialization in youth, both formal and informal, related to modernization and cultural shifts can explain the dynamics in Britain, Canada, Australia and New Zealand. Similar effects in the United States may be counteracted by the high social desirability of religion in that country by contrast with the other countries and the ability of particularly conservative Protestants in the United States to isolate themselves from views that conflict with their own; these groups are aided in this by numerical strength and by the ability to socialize, work and view media all of which enhance their religious worldview.
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Kleinstuber, Ross. "The effects of religious affiliation on capital jurors' punitive beliefs and dispositions towards punishment." Access to citation, abstract and download form provided by ProQuest Information and Learning Company; downloadable PDF file, 42 p, 2007. http://proquest.umi.com/pqdweb?did=1338880841&sid=14&Fmt=2&clientId=8331&RQT=309&VName=PQD.
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Teper, Nikki. "The stigmatisation of mental health difficulties by adolescents, and its association with religious affiliation." Thesis, University of East London, 2005. http://roar.uel.ac.uk/3800/.
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Rationale: Prior literature suggests that stigmatised views towards individuals with mental health difficulties are prevalent amongst British adults, and that such views lead to negative consequences at a personal and social level, as well as affecting access to psychological help. Furthermore, young adults and adolescents have been found to hold higher levels of stigmatised views than other participants. However, despite many anti-stigma campaigns directed towards secondary schools, few studies have explored the stigmatised views held by adolescents. Additionally, because religious doctrines teach values of empathy and kindness, the current study explored the views of adolescents who affiliated themselves with religion, towards individuals with mental health difficulties. Method: A total of 217 adolescents participated from four schools in South-East England: Muslim, Church of England, Jewish and Roman Catholic. Inclusion criteria required that schools were faith-based and of comparable socio-economic status. Schools were approached for participation with a letter and follow-up telephone-call, and opt-in/optout letters were offered. Participants were given a questionnaire that took approximately ten minutes to complete. Questionnaires included seven vignettes, each describing one of the following mental health difficulties: depression, anxiety, schizophrenia, dementia, eating disorders, substance misuse and obsessivecompulsive disorder (OCD). Seven questions were repeated for each vignette, and related to a different theme of stigmatisation. Results: Quantitative methods were used to analyse the data. Results of factor analysis and cronbach's alpha indicated that although participants did not distinguish between their stigmatisation of the different mental health difficulties, there were three specific types of stigmatisation: social restrictiveness and authoritarianism, prognosis, and benevolence. The highest levels of negative ratings were towards schizophrenia and substance misuse, and the lowest were towards OCD and depression. The low negative ratings for benevolence suggested that participants considered the mental health difficulties to be taken seriously. Discussion and Implications: Results have implications for clinical practice, and suggest that systemic approaches may be useful when working with adolescents from faith-based backgrounds. They also suggest that anti-stigma campaigns need to do more than dispensing information, and that views of service-users and their families would be useful. Finally, a reflexive critical review is offered, as well as recommendations for further research.
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Zane, Thomas W. "The Effects of Religious Affiliation and Attendance on Illicit Sexual Behavior and Substance Abuse." BYU ScholarsArchive, 1985. https://scholarsarchive.byu.edu/etd/5235.
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A sample of 7724 college students in Washington and Utah was selected to study the relationships of religious activity and religious affiliation to illicit sexual behaviors, use of marijuana, and getting drunk. For all religious affiliations (except for the Jews), there were significant correlations between church activity and the measured illicit behaviors. LDS rates of behavior were significantly lower at <.001 for the five illicit behaviors. Two factor analyses were calculated to determine which sexual behaviors would load on a single factor and which substances would load on another factor. Extramarital coitus, heavy petting, and passionate kissing formed the first "sexual" factor. The use of beer, liquor, and marijuana combined with the behavior getting drunk to form the "substance-abuse" factor. A canonical analysis reported a moderate relationship with a canonical coefficient of .534 between the two factors. A discriminant analysis based on each subjects' religious affiliation and activity level yielded a 70-80 percent correct classification percentage.
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Dugan, Kevin P. "Relationship of counselor professional affiliation and counselor values." Virtual Press, 2002. http://liblink.bsu.edu/uhtbin/catkey/1233203.
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Therapist variables are considered an important research topic, because studies suggest that as clients improve in therapy their values shift towards that of their therapist. This study examined the relationship of professional counseling affiliation and counselor values.Five hundred surveys were sent nationally to counselors based on their membership in the American Association of Christian Counselors (AACC), the American Mental Health Counselors Association (AMHCA), and the Association for Multicultural Counseling and Development (AMCD). Counselors completed a questionnaire which was comprised of a subset of the Jensen and Bergin Mental Health Value Instrument, the Religious Commitment Inventory10, and the Multicultural Counseling Inventory. Based on their primary affiliation as either a Christian, Multicultural, or General Mental Health counselor a final sample of 129 respondents was obtained. Group scores were analyzed through MANOVA and ANOVA techniques.The results of this survey found no differences among the various counseling groups for the mental health value of Autonomy or Self-growth. Christian counselors were found to report higher levels of the mental health value of Religiosity and Religious Commitment. Multicultural counselors were found to report higher levels of multicultural counseling competencies, especially in the areas of Multicultural Counseling Awareness and Multicultural Counseling Knowledge.These findings support the notion that there are differences in values among counselors based on their professional affiliation. Accordingly, it is suggested that future research efforts continue to examine the effect of professional counselor affiliation on counselor values. Special consideration should also be given to researching the process by which counselor values affect change in the part of their clients. Finally, counselors are encouraged in their therapeutic practiceto be aware of their operative value systems and share them with their clients as part of an informed consent.Department of Counseling Psychology and Guidance Services
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Oh, Se il. "High Modernity and Multiple Secularities: Various Forms of Religious Non-Affiliation in the United States." Thesis, Boston College, 2011. http://hdl.handle.net/2345/1945.
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Thesis advisor: Paul SchervishThe rapid increase in the number of religious non-affiliates in the United States makes non-affiliation an important issue to study. Traditional secularization theories have explained the overall increase in the number of people who report not belonging to a specific religion, but have not explored the diversity among them. Studies attempting to explain the rise in non-affiliation have been basically descriptive, focusing on sociodemographic characteristics or social networks of religious non-affiliates, examining the effects of cohort, political orientation, parents' religions, and peer religions. There is no comprehensive social theory on the dynamics of religious non-affiliation. In sum, the previous literature requires us to reconsider the theoretical limits of modernity and the unilateral understanding of secularization and suggests a new framework for multiple secularities in accordance with high modernity. In this study, I conceptualize religious non-affiliation as "multiple secularities," creating a new framework that takes into account the existence of various forms of non-affiliation in the United States. Specifically, I identify three types of worldviews (theism, spiritualism, immanent frame) and two categories of institutional religious affiliation (affiliation and non-affiliation). Thus, six forms of belief are considered--affiliated theism, affiliated spiritualism, affiliated positivism, unaffiliated theism, unaffiliated spiritualism, and unaffiliated positivism. Utilizing the 2005 Baylor Religion Survey and the Religion Module of the 2008 International Social Science Survey, this dissertation explores differences among multiple secularities in the U.S. with respect to three dimensions of holistic implications: head, heart, and hand. Findings indicate that there are distinct differences among unaffiliated individuals based on belief types. Compared to unaffiliated spiritualists and unaffiliated positivists, unaffiliated theists place less importance on the role of human agency as compared to divine agency, have lower levels of moral liberalism, are more likely to favor religion when considering the tension between religion and science, more likely to report experiences of being filled with the Spirit, more likely to participate in political associations, but less likely to attend political rallies and demonstrations. Unaffiliated spiritualists have the highest rates of reporting experiences of oneness with the universe and interest in New Age (astrology and alternative medicine), and they are most likely to participate in political rallies or public protests among the unaffiliated individuals. Unaffiliated positivists are most likely to place importance on human agency, and they have the lowest rates of religious and spiritual experiences among the unaffiliated. These findings make several important contributions to the literature. First, they contribute to the recognition of the limits of the `secularization' thesis in a high (or late) modern society such as the United States and provide a new framework for understanding `multiple secularities' by examining interactions between the institutional level of secularity (non-affiliation) and the individual level of secularity (privatization of belief). Second, they confirm the Weberian insight that `elective affinities' exist between worldviews and ideological, experiential, and social aspects of life in a high modern society. Third, they demonstrate that social research should further explore the subdivisions among "unchurched believers" (unaffiliated theists and spiritualists). Fourth, they contribute to the debate on "spiritual individualism" versus "engaged spirituality" by demonstrating that spirituality promotes various forms of social engagement. Finally, this dissertation suggests that contemporary social scientists should recognize the limits of the traditional secularization thesis and face a new conundrum of post-secularity beyond belief types and affiliation types in order to promote social cohesion
Thesis (PhD) — Boston College, 2011
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Sociology
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Altin, Mujgan. "A Cross-cultural Investigation Of Obsessive Compulsive Disorder Symptomatology: The Role Of Religiosity And Religious Affiliation." Phd thesis, METU, 2009. http://etd.lib.metu.edu.tr/upload/3/12610508/index.pdf.
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The main aim of the present study was to better understand the influence of nationality/religious affiliation and degree of religious devoutness on OCD symptoms, more specifically scrupulosity symptoms and beliefs by comparing the Turkish Muslim students with the Canadian Christians who show different degrees of religiosity. To clarify the effect of religiosity on OCD symptomatology, Bible school and Divinity school students were included in the present study as an extreme religious group. Furthermore, the present study was aimed to examine the cross-cultural differences in the prevalence, content, appraisal and control of intrusions, using a structured interview methodology. Religiosity, guilt and scrupulosity scales and interview schedule were adapted into Turkish. The analyses revealed that the psychometric properties of the adapted measurements were satisfactory. Then, the effect of religiosity and religious affiliation on the experience of OCD symptoms, scrupulosity, and OCD relevant beliefs were examined via univariate and multivariate analyses. Results revealed that the effect of religiosity and nationality were significant for general distress. Results also revealed that regardless of nationality, high religious individuals reported higher degree of OCD and scrupulosity symptoms, and dysfunctional obsessive beliefs than low religious ones. The effect of religiosity on OCD and scrupulosity symptoms differed by religious affiliation. High religious Muslim students reported higher degree of compulsions, and fear of God symptoms than high religious Christians. Furthermore, religiosity and nationality affected obsessive beliefs differently. Turkish students reported higher level of perfectionism and intolerance for uncertainty in comparison with Canadian students. These results were supported by subsequent regression analyses. Furthermore, interview data showed that except for the frequency of the intrusions, the content of the intrusions was almost universal, and frequency and distress as a response to intrusions is very low in the normal population. Nationality and degree of religiosity revealed some minor differences in primary and secondary appraisals, and control strategies. These factors were specifically significant for religious and sexual intrusions. Results suggested that the religious affiliation and degree of religiosity may provide content for intrusions, rather being a causal factor.
Keywords: Intrusive thoughts, Obsessive-Compulsive Symptoms, Faulty belief domains and appraisal, Religiosity and Religious Affiliation
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Brewer, Meridith Ann. "Willingness to accept forgiveness in various religious targets." [Johnson City, Tenn. : East Tennessee State University], 2004. http://etd-submit.etsu.edu/etd/theses/available/etd-0714104-142930/unrestricted/BrewerM072704f.pdf.
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Thesis (M.A.)--East Tennessee State University, 2004.Title from electronic submission form. ETSU ETD database URN: etd-0714104-142930 Includes bibliographical references. Also available via Internet at the UMI web site.
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Willander, Erika. "What Counts as Religion in Sociology? : The Problem of Religiosity in Sociological Methodology." Doctoral thesis, Uppsala universitet, Sociologiska institutionen, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-229776.
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This thesis aims to contribute to the ongoing critical discussion within the sociology of religion by focusing on the seldom considered perspective of methodology. As such, it consists of a theoretical part that problematizes the ways in which religion has been analyzed, and an empirical part that develops how religiosity can be approached in sociological studies. The thesis seeks, in other words, to contribute to how sociologists analyze religion, and addresses a research problem that has gained new relevance in the aftermath of criticism of the secularization paradigm. In the theoretical part, the assumptions underlying the ways in which religion is studied are revisited, as is the impact that these have had as faras the empirical study of religion is concerned in one of the countries often assumed to be secularized – i.e. Sweden. The empirical part of the thesis is comprised of three studies based on the latest European Value Survey, qualitative interviews and the Blogosphere on religion-related content (n=220000 blog posts). The results from these studies are used to reconsider the religiousmainstream, the “package”-like assumptions often made about affiliation, belief and practice, as well as the fact that the study of religiosity tends to be relegated to the periphery of the imagination of sociologists of religion. The thesis proposes that if we want to study religion in a lay people sensitive way we cannot continue to overlook their understandings of the sacred, the ways in which they regard their own religiosity, and the fact that their affiliation,belief and practice do not necessarily fit the expectations of established ways of analyzing religion.
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Mukhtar, Tania. "Icke-religiositetens (o)lika uttryck : En komparativ sekundäranalys mellan icke-religiösa etniskt svenska och icke-religiösa andra generationens invandrare." Thesis, Uppsala universitet, Religionssociologi, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-339203.
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The group known as “non-religious” have in recent time received attention in sociology of religion due to the need of presenting a more accurate and nuanced image of these individuals. In the following study, young adults who ascribe themselves as religious to a low degree are investigated through quantitative analysis on previously collected survey material from the project Religion som resurs? (2008). The study examines what reasons the respondents have stated for assigning themselves a religious affiliation, and to what degree they value the importance of religious tradition in their lives. Furthermore, the study includes a comparative analysis of two non-religious groups which were ethnic Swedes and Swedish born second-generation immigrants whose parents originate from outside of Scandinavia. The purpose of this comparison is to detect whether non-religiosity is expressed differently depending on ethnic background. Finally, the study also examines how the two groups differ in the degree of religious socialisation during their childhood years. Due to restrictions in method and material, this study can only show correlation or lack thereof in regard to the respondents’ answers, rather than explain what the causes behind the differences between the two non-religious groups are. The results were constructed through cross-tabulation of the two groups and six questions from the mentioned survey. In analysing the results, the theories used are socialisation theory as it is expressed by Berger & Luckman, but more so theories developed by Day (2011) from her qualitative study. The analysis uses Days categorisation of nominalist identities, belief orientations and the term which she calls performative belonging. The results of this essay show that the majority of both groups did not grow up exposed to religious socialisation, however a larger share of the second-generation immigrants than the ethnic Swedes stated that they did. Furthermore, almost twice as many second-generation immigrants than ethnic Swedes ascribe themselves a religious affiliation to a high degree. As for why the respondents ascribe themselves a religious affiliation, the reasons, and the degree of which the respondents agree to these reasons, differ slightly between the two groups. The biggest differences which can be seen is that the second-generation immigrants ascribe themselves a religion based on their relationships with family. Finally, regarding the respondents’ opinions on tradition, the results show that they have varied opinions on the question of how important traditions are, but that religious tradition largely does not affect their life-view.
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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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Holmes, Ryan Clevis. "The relationship of socioeconomic status and religious faith affiliation to Black student retention at a predominantly White institution." College Park, Md. : University of Maryland, 2004. http://hdl.handle.net/1903/1721.
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Thesis (M.A.) -- University of Maryland, College Park, 2004.Thesis research directed by: Dept. of Counseling and Personnel Services. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.
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South, Kristin Hacken. "Roman and Early Byzantine Burials at Fag el-Gamus, Egypt: A Reassessment of the Case for Religious Affiliation." BYU ScholarsArchive, 2012. https://scholarsarchive.byu.edu/etd/3534.
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The Late Roman necropolis of Fag el-Gamus on the eastern edge of Egypt's Fayum Oasis is a valuable archaeological site for exploring issues of personal and cultural identity in Roman Egypt. Former scholarship regarding the people buried at Fag el-Gamus has claimed-based on narrow evidence--that they represent an exceptionally early Christian community in Egypt. However, a more careful look at the evidence-using recent theoretical approaches, data-driven analyses, and comparisons with contemporary sites throughout Egypt and neighboring areas-reveals a more complicated portrait of their religious affiliation and other aspects of their identity. This study examines several potential markers of religious affiliation at Fag el-Gamus placed in the context of burials from throughout the Roman and early Byzantine eras in Egypt. Aspects of burial that appear to be "Christian" innovations or first occur in the period during which Christianity first appears are highlighted. Conclusions from this broader and more in-depth evidence suggests that the case for the early arrival of Christianity in Egypt is highly ambiguous, and any arguments concerning it must be correspondingly complex. The necropolis of Fag el-Gamus, due to its extensive size and excellent preservation, provides valuable evidence for the unfolding of this slow and piecemeal change and for the discussion of multiple aspects of identity.
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Healy, John Paul Social Sciences & International Studies Faculty of Arts & Social Sciences UNSW. "Attraction, affiliation and disenchantment in a new religious movement: a study of individuals?? experiences in a Siddha Yoga practice." Publisher:University of New South Wales. Social Sciences & International Studies, 2008. http://handle.unsw.edu.au/1959.4/41342.
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This thesis explores thirty-two individuals?? experiences of involvement in Siddha Yoga. Such groups have often been labelled as cults and accused of ??brainwashing?? their followers. The conceptualisation of affiliation as brainwashing has been influential within the helping professions, including psychology, counselling and social work. However, this conceptualisation is not supported by empirical research on cults, or what have become known as New Religious Movements (NRMs). The research problem which this thesis addresses therefore is: ??If a brainwashing model of affiliation does not give an adequate explanation for cult/NRM involvement how else might it be understood??? A primary objective of this study was to inform the helping professions, in particular social work. A secondary objective was to add to knowledge about Siddha Yoga Practice in Australia, which no other study had addressed, and thereby to add to the growing understanding of NRMs in Australia. The study applied a qualitative research framework, informed by grounded theory, ethnography and phenomenology and used a purposive sampling technique. Materials were collected by semi-structured in-depth interviews, participant observations and field notes, and analysed with the assistance of NVivo data analysis computer software. This study found that the conceptualisation of affiliation as brainwashing fails to account for the variety of individuals?? experiences of involvement in Siddha Yoga. Moreover, the findings highlight that involvement in regard to attraction, affiliation and disenchantment is not helpfully understood by adopting a ??brainwashing?? model and could be better understood through the lens of the sociology of religion, including studies of the experiences of those in mainstream religions. One implication of the findings for social work and other helping professions is that existing approaches to interpersonal helping could be used with individuals who seek assistance after leaving a NRM. For social work, this thesis also adds to the growing knowledge of the diverse religious orientations in the wider community. Such knowledge can enhance social work education, practice and theory in relation to social work??s diverse client population.
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Calizaya-Gallegos, Carlo, Percy Mayta-Tristan, Reneé Pereyra-Elías, Montenegro-Idrogo Juan José, Johana Avila-Figueroa, Ingrid Benítez-Ortega, John Cabrera-Enriquez, et al. "Religious affiliation and the intention to choose psychiatry as a specialty among physicians in training from 11 Latin American countries." SAGE Publications Ltd, 2018. http://hdl.handle.net/10757/624678.
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El texto completo de este trabajo no está disponible en el Repositorio Académico UPC por restricciones de la casa editorial donde ha sido publicado.The worldwide scarcity of psychiatrists makes the identification of the factors associated with the intention to choose this specialty an important issue. This study aims to evaluate the association between religious affiliation and the intention to choose psychiatry as a specialty among medical students from 11 Latin American countries. We conducted a cross-sectional, multi-country study that included first- and fifth-year students of 63 medical schools in 11 Latin-American countries between 2011 and 2012. The main outcome and measures were the intention to pursue psychiatry as a specialty over other specialties (yes/no) and religious affiliation (without: atheist/agnostic; with: any religion). A total of 8308 participants were included; 53.6% were women, and the average age was 20.4 (SD = 2.9) years. About 36% were fifth-year students, and 11.8% were not affiliated with any religion. Only 2.6% had the intention to choose psychiatry; the highest proportion of students with the intention to choose psychiatry was among students in Chile (8.1%) and the lowest among students in Mexico (1.1%). After adjusting for demographic, family, academic as well as personal and professional projection variable, we found that those who had no religious affiliation were more likely to report the intention to become a psychiatrist [OR: 2.92 (95%CI: 2.14-4.00)]. There is a strong positive association between not having a religious affiliation and the intention to become a psychiatrist. The possible factors that influence this phenomenon must be evaluated in greater depth, ideally through longitudinal research.
Revisión por pares
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Waldack, Sara Jane. "How Does Christian Religious Affiliation Influence Therapists' Beliefs about Sexual Orientation and Competence Working with Lesbian, Gay, and Bisexual Clients." Thesis, North Dakota State University, 2013. https://hdl.handle.net/10365/26880.
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This study explored the relationship between therapists' religious affiliation, their beliefs about sexual orientation in general and about lesbian and gay clients in particular. Specifically, therapists' who self-identified as belonging to one of the three most prevalent religious denominations in the United States, which include; the Roman Catholic Church, the Southern Baptist Church, and the United Methodist Church. This study utilized an existing data set consisting of 759 participants who were clinical members of the American Association of Marriage and Family Therapy (AAMFT). In general participants reported relatively low levels of homophobia. Overall, participants reported that they somewhat agree to agree that they feel competent working with LGB clients. In general participants were supportive of AAMFT's position statements regarding equality for same-sex couples and families. Overall, participants reported that reparative therapy is unethical. In general participants reported that it is ethical to refer clients based solely on their sexual orientation.
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Balkanlioglu, Mehmet A. "Influence of Alevi-Sunni Intermarriage on the Spouses’ Religious Affiliation, Family Relations, and Social Environment: A Qualitative Study of Turkish Couples." Thesis, University of North Texas, 2011. https://digital.library.unt.edu/ark:/67531/metadc84168/.
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What influence Alevi-Sunni intermarriage has on spouses’ individual religious affiliation after marriage was the initial research question addressed in this study. No official or unofficial data exist regarding the Alevi-Sunni intermarriage in Turkey. This study responded to the need to describe extant relationships by using a qualitative approach to gather detailed information from a sample of married couples in Corum city, Turkey. A case study method was applied to a sample of ten couples. Couples were selected using snowball and purposive sampling techniques. A team of researchers conducted forty face-to-face interviews. Each of the ten husbands and ten wives in Alevi-Sunni intermarriages were interviewed twice using semi-structured questionnaires. Additional demographic and observational data were gathered. Spouses in the Alevi-Sunni intermarriages sampled did not change their religious affiliation after marriage. The spouses reported few if any problems in their marital relationships and in child rearing. However, spouses did report many problems with parental families, in-laws, and other relatives. The disapproval and punishments from extended family members are related to the social stigma attached to Alevi-Sunni intermarriages. However, intermarriage, modernization including secularism and pluralism are challenging this stigma. Because of this transition further interdisciplinary studies on Alevi-Sunni intermarriage that explore different dimensions of intermarriage are needed.
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Muller, Edward Nicholas IV 1964. "Is God an economist? An economic inquiry into the relationship between self and God in Judeo-Christian theology." Thesis, University of Oregon, 2009. http://hdl.handle.net/1794/10558.
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xi, 69 p. A print copy of this thesis is available through the UO Libraries. Search the library catalog for the location and call number.In the context of Judeo-Christian theology, I develop what appears to be the first formal economic model to analyze the joint interactions between human actors and a divine actor involved in the production of good works. Human actors are identified as trusting believers, doubting believers, or nonbelievers. The divine actor is perceived as offering four different alternative contracts, an ex ante contract without a penalty, an ex post contract, an ex ante contract with a penalty, and a covenant. Contract types are identified with specific religious affiliations. The amount of good works produced depends on the strength of faith and the contractual choices of the individual, as implied by religious affiliation. I test explicit predictions of the model using individual survey data from a nationally representative sample. My results suggest that (1) ex post contracts "work" (attendance is greater for trusting believers under ex post contracts than under ex ante contracts without a penalty); (2) strength of faith does not matter (good works are equivalent for both trusting and doubting believers under ex ante contracts); (3) penalties do not "work" for believers (attendance is no greater for believers under ex ante contracts with a penalty than under ex ante contracts without a penalty); and (4) covenants "work" (attendance is the same for believers under covenants as under ex ante contracts without a penalty). Tests focus either on the model's counterintuitive predictions for the role of strength of faith for a given contract type or on the role of religious affiliation and contract type for a given strength of faith. The tests suggest substantial power for the model's predictions. Even so, the dissertation emphasizes throughout the limitations of a purely economic analysis of the Judeo-Christian tradition and theology.
Committee in charge: Joe Stone, Co-Chairperson, Economics; Jo Anna Gray, Co-Chairperson, Economics; Larry Singell, Member, Economics; Jean Stockard, Outside Member, Planning Public Policy & Mgmt
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Kramer, Stephanie. "Holy day effects on language: How religious geography, individual affiliation and day of the week relate to sentiment and topics on Twitter." Thesis, University of Oregon, 2018. http://hdl.handle.net/1794/23106.
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Religious belief and attendance predict improved well-being at the individual level. Paradoxically, geographic locations with high rates of religious belief and attendance are often those with the differentially high rates of societal instability and suffering. Many of the consequences of religiosity are context-based and vary across time, and holy days are naturally-occurring religious cues that have been shown to influence religiously-relevant attitudes and behaviors. I investigated the degree to which personal religiosity and religious geography (i.e. religious demographics with other location variables) individually and interactively predict well-being across days of the week.
In the first study, American Christians demonstrated greater well-being by expressing more positive sentiment in Twitter posts, while American Muslims displayed less well-being. Sundays were generally the most positive day, but American Muslims communicated more happiness on Fridays (the Muslim holy day). In the second study, Christianity did not predict increased well-being in the posts of college students. In the third study, global survey data with measures of religiosity and well-being indicated that the well-being consequences of religious affiliation depend on the religious group and location, and that people tend to be especially positive on their group’s holy day. Study four explored the latent topical content of Twitter posts. Across studies, religious minority status appeared to have a deleterious effect on well-being.
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Meeks, Geraldine Lewis. "ENVIRONMENTAL AND ORGANIZATIONAL FACTORS INFLUENCING SIMILARITIES AND DIFFERENCES BETWEEN NONPROFIT HUMAN SERVICE PROVIDERS THAT ARE FAITH-BASED AND THOSE WITH NO RELIGIOUS AFFILIATION." VCU Scholars Compass, 2009. http://scholarscompass.vcu.edu/etd/1970.
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The American social welfare system is a mixed system consisting of loosely coupled government programs, private nonprofit and for-profit organizations, grassroots and religious entities. Although religious entities historically played a key role in the development of the social welfare system, the faith-based initiative of President George W. Bush targeted religious service providers to receive government funding and take on a larger role in service delivery to at-risk populations based on the belief that these providers were substantially different from traditional providers. Using a cross-sectional research design and a survey instrument created for the study, data was collected from 121 nonprofit service providers in the Richmond Metropolitan Statistical Area of Virginia. Nonprofit organizations were selected from three online databases using identified criteria and sent paper surveys and/or emails inviting them to complete a web-based survey. The study identified similarities and differences between characteristics of faith-based service providers and traditional providers and used a conceptual model composed of Resource Dependence Theory and Neo-Institutional Theory to suggest dynamics impacting similarities and differences between providers. Data analysis included univariate and multivariate analysis of organization characteristics. Univariate findings identified that faith-based organizations in the study were older, served more people in 2006, generally provided services via volunteers, received more funding from congregations and other religious entities and did not favor membership in professional organizations. Other than these notable differences, faith-based providers were fairly similar to their traditional counterparts. A multivariate analysis used a two-group discriminant function (DFA) procedure to determine which variables best discriminated between provider groups. Two variables, funding from congregations/other religious entities and funding from government grants/contracts, were found to be the most important discriminating variables. Study findings were consistent with prior research comparing the provider groups. Although some differences do exist, overall similarities tended to outweigh differences suggesting that the claim of substantially differences between providers did not fit the geographic area studied. For those concerned with community service delivery, the implication is that recent economic developments suggest that attention should be placed on collaboration and service delivery capacity-building rather than on the differences between service providers.
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Vendassi, Pierre. "Devenir chrétien lorsque l'on est chinois : les fonctions sociales de la conversion religieuse." Thesis, Bordeaux, 2014. http://www.theses.fr/2014BORD0176/document.
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Cette Thèse propose d’expliquer le succès du christianisme au sein de populations urbaines deChine en analysant les processus d’affiliation-conversion, non comme des ruptures radicalesmais comme des résultats d’évaluations et de choix relativement rationnels et contextualisés.Y sont examinés les évolutions institutionnelles, les dispositions culturelles, les facteursconjoncturels, ainsi le processus d’initiation religieuse conduisant certains Chinois à adhérer àdes croyances et des organisations chrétiennes, à partir d’entretiens et d’observations conduitsprincipalement dans diverses organisations chrétiennes à Shanghai. Rappelant la graduellelégitimation socio-politique d’une offre chrétienne diversifiée en Chine depuis plus d’unsiècle, Cette thèse montre d’abord que l’adhésion des acteurs à des représentations etaspirations cosmopolites ainsi que l’expérience d’une mobilité géographique etprofessionnelle rendent possible les affiliations. Celles-ci résultent ensuite de l’identificationdans une organisation religieuse de ressources orientées vers le développement personnel etfamilial dans une structure innovante et moralement conservatrice. La conversion repose enfinsur l’expérience vécue par les acteurs au cours de l’initiation religieuse, dotant l’organisationet ses croyances d’une nouvelle légitimité, divine de leur point de vue, et par laquelle ilsachèvent une subjectivation communautaire. L’homogénéité constatée des processusd’affiliation-conversion ne doit cependant pas masquer la diversité des identités et stratégiesadoptées par les organisations et les acteurs pour accroitre leurs marges de manoeuvres et leurreconnaissance socialeThis dissertation offers to explain the growth and success of Christianity among urbanpopulations in China, by analyzing affiliations and conversions as the results of relativelyrational and contextualized choices. Institutional evolutions, cultural dispositions, situationalcontingencies and the process of religious initiation leading to the endorsement of Christianbeliefs and organizations are examined mostly from interviews and observations conducted indiverse Christian organizations in Shanghai. Reminding of the gradual socio-politicallegitimation of Christianity since more than a century, this dissertation firstly shows thataffiliations are made possible because of individual’s adhesion to cosmopolitanrepresentations and aspirations, as well as their experience of geographical and socialmobility. Affiliations are then resulting from the identification of resources for personal andfamily development within an innovating as well as morally conservative religiousorganization. Conversion finally results from the individual experiment of a religiousinitiation, through which both the organization and its beliefs gain a new kind of legitimacy,appearing as divine in the eyes of the convert, and through which converts are achieving acommunity-centered subjectivation. Despite strong homogeneity, affiliation-conversionprocesses lead to great diversity of identities and strategies put up by organizations andindividuals struggling to increase their range of motion and social recognition
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Mühler, Kurt. "Religiosität und häusliche Arbeitsteilung." Universitätsbibliothek Leipzig, 2017. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-221929.
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Daraus leitet sich folgende Forschungsfrage ab: Hat die Intensität der religiösen Überzeugung einer Person Einfluss auf eine ungleiche Arbeitsteilung im Haushalt? Die Basishypothese dieses Aufsatzes besteht in Folgendem: Je religiöser sich eine befragte Person einschätzt, desto häufiger werden in einem partnerschaftlichen Haushalt als weiblich konnotierte Haushaltstätigkeiten von der Ehefrau bzw. Lebenspartnerin ausgeführt. Auf die methodischen Implikationen wird später ausführlich eingegangen. Aus der Basishypothese werden nun empirisch prüfbare Hypothesen gebildet, die weiterführend eine Grundlage für die Prüfung von Interaktionseffekten bilden. Damit soll herausgefunden werden, in welchem Umfang Religiosität mental vernetzt ist, also nachweisbare Wirkungen moderiert und damit als eine zentrale Variable in der Verarbeitung sozialer Bedingungen angesehen werden kann.
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Gorgis, George. "Berättelser inifrån : En jämförande undersökning av vittnesutsagor om massakrer från två städer i sydöstra Turkiet 1915-1919." Thesis, Södertörn University College, School of Gender, Culture and History, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-3627.
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The purpose of this essay is to examine and compare narrations by five witnesses, who has written about atrocities against Christians from 1915 to 1919 in what is today south-eastern Turkey, but what was then the Ottoman Empire. I have focused on how the roles of perpetrators, victims, spectators and protectors are featured in the witness narrations. Four questions were posed in the study: Who are portrayed as perpetrators, victims, bystanders and protectors in the various witness narrations? How are these roles expressed in the witness narrations? What differences can be found among the five selected witness narrations from Mardin and Urfa, 1915-1919? What are the explanations of the differences in the witness narrations? The method I have used has been an analysis in which I compare how the different narrations capture the events of 1915-1919. I have used three factors to look at the explanations why there may be differences in the witness narrations. The three factors are nationality, position, and religious affiliation. In the comparison and the results of the witness narrations, I have found that the three factors affect the way the authors write about the events and that these factors help to explain the differences in the witness narrations. These factors are a part of the authors’ respective worldviews. Also, local differences, power constellations, and political factors meant that witness narrations differed.
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Collison, Elizabeth. "BEREAVEMENT IN EMERGING ADULTHOOD: THE INFLUENCE OF RELIGION AND TYPE OF LOSS." VCU Scholars Compass, 2012. http://scholarscompass.vcu.edu/etd/2966.
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Bereavement is an important area of research as it may result in grief reactions that lead to serious psychological and health consequences (Stroebe, Schut, & Stroebe, 2007). Positive outcomes, such as personal growth or spiritual well-being, may also transpire post-loss (Hogan & Schmidt, 2002; Paloutzian & Ellison, 1982). Though research on bereavement has grown, few studies have focused on the at-risk group of emerging adults (Hardison, Neimeyer, & Lichstein, 2005; Arnett, 2000). The current study aims to add to the bereavement in emerging adulthood literature through analyzing descriptive data and assessing the impact of type of loss (i.e., nonviolent vs. violent), religious affiliation (i.e., Affiliated/Christian vs. Unaffiliated), and religious coping on post-loss grief intensity, personal growth, and spiritual well-being among emerging adults. Although results did not support several hypotheses, findings from the current study reinforce and expand extant literature on bereavement and religiosity/spirituality in emerging adults.
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Beauchamp, Alexandra L. "The Value in Science: Perceptions of Religiosity Influence Trust of Scientists." Ohio University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1530543806752117.
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Mokhlis, Safiek. "The influence of religion on retail patronage behaviour in Malaysia." Thesis, University of Stirling, 2006. http://hdl.handle.net/1893/87.
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Although culture and subcultural norms have been subjected to increased scrutiny in recent years as explanatory constructs for various dimensions of consumer behaviours, religion as a subsystem of culture has received only slight attention in the marketing literature. The purpose of this study was to examine the religious influences on some selected aspects of consumer behaviour. Utilising consumer behaviour model of retail patronage as a framework, religious influences on the following aspects of consumer behaviour were examined: lifestyle, use of information source, shopping orientation, store attribute importance and store patronage. Consistent with previous research, religion was viewed from two different perspectives namely religious affiliation and religiosity. Religious affiliation is the adherence of individuals to a particular religious group while religiosity, or religious commitment, is the degree in which beliefs in specific religious values and ideals are espoused and practiced by an individual. Fieldwork for this study was carried out in Malaysia where the populace contains sizable percentages of adherents to four of the world’s leading religions, namely Islam, Buddhism, Hinduism and Christianity. The research data was collected by means of a survey through personal interviews with a structured questionnaire. Out of three hundred respondents targeted, two hundred and twenty-six questionnaires were deemed usable for statistical analysis. Statistical tests were calculated using statistical procedures of SPSS version 11.5. The main statistical techniques used include exploratory factor analysis, analysis of variance (ANOVA), multivariate ANOVA and multiple linear regression analysis. Findings indicated significant differences between religious affiliation groups in the areas of lifestyle, store attributes and store patronage. Significant differences between religiosity groups were also revealed in the areas of lifestyle, information source, shopping orientation and importance of store attributes. The usefulness of religious variables was further tested using multiple linear regression analysis with demographics and lifestyles were entered as extraneous variables. Results indicated that when the effect of other predictor variables were explicitly controlled (i.e. held constant) during the regression analysis, religious affiliation appeared to influence the perceived importance of store attributes. Intrapersonal religiosity, when controlling for the effect of other predictor variables, appeared to influence the use of information source, shopping orientation and perceived importance of store attributes. Similarly, interpersonal religiosity, when controlling for the effect of other predictor variables, was found to influence the use of information source, shopping orientation and importance of store attributes. Overall, findings indicated that consumer religiosity, as compared to religious affiliation, was more useful in predicting aspects of retail patronage activities. Thus it is suggested that religiosity variable should be given consideration in future patronage behaviour model building and research efforts. The implications of these results for theories of consumer behaviour along with the practical implications of the findings were discussed and opportunities for future research were provided.
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Deemer, Danielle R. "Public Attitudes toward Farm Animal Well-Being: The Significance of Religion and Political Affiliation." The Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=osu1253578015.
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Gold, Malcolm. "Proselytism, retention and re-affiliation : the hybridisation of an Assembly of God Church." Thesis, University of Warwick, 2000. http://wrap.warwick.ac.uk/55811/.
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This study provides a qualitative analysis of an Assembly of God Pentecostal church in the North East of England. The research employed an ethnographic framework incorporating overt participant observation and in-depth interviews over the period of one year at the City Christian Centre. In addition, a number of other churches (of varying denominations) were visited and observed. In this work, former interpretations within the sociology of religion, regarding membership and recruitment, are challenged and new perspectives offered. Few ethnographic studies of conservative evangelical Christians in the United Kingdom exist and quantitative work on this group, generally, has failed to define significant concepts such as salvation and conversion adequately. While such concepts remain foundational to the conservative evangelical believer, a significant transformation of religious expression is taking place within contemporary British Pentecostalism. This thesis gives an account of a synthesis between classical Pentecostals and the Charismatic movement that is creating a distinct form of spiritual expression resulting in a hybrid church. This fusion of traditions affects congregations in a number of important areas. Expressions of praise and worship, theological interpretations and church leadership each reflect the dynamics of the hybrid church. So in addition, does a shift in class composition. Once the preserve of the working classes, Pentecostalism in Britain is now much more socially and economically diverse in its membership. This thesis comes at an interesting time for the sociology of religion. Much is said about a resurgence of interest in religion, this is partly due to its persistence in society. Much work has focused on church demographics and secularisation, this work, however, shifts the emphasis away from religious decline to religious adaptation and change.
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Underwood, Justin J. "Utilization of the multidimensional well-being assessment to understand well-being in individuals with identified religious affiliations." Thesis, Pepperdine University, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10162033.
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This study examined multiple dimensions of well-being among adults with identified religious or spiritual affiliations utilizing the Multidimensional Well-Being Assessment (MWA). This study focused on transcendent well-being and its dimensions of religiosity/spirituality and meaning/purpose/flow. A non-random sample of 492 participants with identified religious or spiritual affiliations completed multiple measures of well-being as part of a larger psychometric investigation of the MWA. This study supports the MWA as a valid and reliable measure of transcendent well-being among adults with identified religious or spiritual affiliations. This study also found that those who view religiosity or spiritualty as very important to them and value its importance to their overall well-being had higher levels of transcendent well-being than those who did not. Furthermore, results of a series of MANOVAs found statistically significant differences between groups on various demographic and background variables (e.g., religious orientation, race/ethnicity, relationship status, and education level) who rate religion or spirituality in their top determinants of overall well-being. This study’s findings also indicated transcendent well-being is positively correlated with other dimensions of well-being. This study has implications for future research related to understanding well-being in individuals who identify as religious or spiritual.
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M'bra, Jean-Claude. "Usages funéraires et mission de l'Eglise chez les Baoulés de Côte d'Ivoire : jalons pour une théologie thanatique africaine à la lumière de l'inculturation." Thesis, Strasbourg, 2018. http://www.theses.fr/2018STRAK007.
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La problématique de la célébration des funérailles chrétiennes dans un contexte de double appartenance religieuse chez les Baoulés de Côte d’Ivoire permet d’axer la réflexion sur la théologie de l’inculturation de la foi. En reconsidérant par ailleurs le concept de la double appartenance, on peut soutenir que celui-ci devient une exigence de l’inculturation comprise comme une « dramadialogie ». Elle s’inscrit dans une logique de dialogue, entre le christianisme et les croyances religieuses baoulées, au cours duquel les éléments de la culture baoulée meurent à leurs non valeurs en vue d’une résurrection transfiguratrice. Mais en même temps, cette culture, en accueillant ce message, enrichit le patrimoine ecclésial. La réappropriation du discours théologique chrétien sur la mort et la ritualité funéraire, à partir d’un horizon de sens africain, est la particularité de cette construction théologique, qui est à situer également à l’intérieur de ce même champ sémantique du processus de l’inculturation vue comme une « dramadialogie ». On n’oubliera cependant pas de souligner que toute cette trajectoire de théologie thanatique inculturée, éclairée par l’actualité du mystère pascal doit s’ouvrir aussi à la catholicité pentecostale de l’ÉgliseThe question of the celebration of Christian funerals in a context of dual religious affiliation among the Baoulés of Côte d'Ivoire obliges us to focus our reflection on the theology of the inculturation of faith. On reconsidering moreover the concept of dual affiliation, it can be argued that this notion becomes a requirement of inculturation understood as a "dramadialogy". It fits into a logic of dialogue between Christianity and Baoulé religious beliefs in the course of which the elements of the Baoulé culture die off to their non-values for a transfigurative resurrection. But at the same time, by welcoming this message, this culture enriches the heritage of the Church. The reappropriation of the Christian theological discourse on death and funeral rituals from a perspective of African sense is the peculiar feature of this theological construction which is also to be situated within the limits of this same semantic field of the process of inculturation seen as a "dramadialogy". We should not forget, however, to point out that this entire trajectory of inculturated thanatic theology, enlightened by the actuality of the paschal mystery, must also open up to the Pentecostal catholicity of the Church
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Burns, Patrick Lee. "Religion and Party Realignment: Are Catholics Realigning into the Republican Party?" unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-11292006-225050/.
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Thesis (M.A.)--Georgia State University, 2006.Allison Calhoun-Brown, committee chair; Michael Binford, Richard Engstrom, committee members. Electronic text (83 p.) : digital, PDF file. Description based on contents viewed May 10, 2207; title from title screen. Includes bibliographical references (p. 75-81).
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Séguin, Lise. "Étude des enjeux psychospirituels et psychoreligieux inclus dans l'expérience d'affiliation et de désaffiliation de membres de communautés nouvelles catholiques." Thèse, Université de Sherbrooke, 2013. http://hdl.handle.net/11143/6377.
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Les expériences d'affiliation et de désaffiliation à des projets mobilisateurs sont multiples et variées. Là où l'engagement risque d'être le plus radical, c'est quand la dynamique psychospirituelle d'une personne l'incite à adhérer à un groupe qui fait vie commune autour d'un idéal religieux. Quand le projet échoue, l'ex-membre s'en trouve déstabilisé dans ses appuis psychospirituels et psychoreligieux. Cette thèse étudie comment les enjeux psychospirituels et religieux sont affectés par l'expérience d'affiliation et de désaffiliation d'une personne à une communauté nouvelle catholique. Dans un premier temps, à la suite d'une entrevue biographique, nous identifions la dynamique psychospirituelle de trois Sujets, définie selon le cadre théorique du Modèle des valeurs élaboré par le psychologue clinicien Yvon Saint-Arnaud. Ensuite, à l'aide d'un entretien portant sur l'expérience communautaire des Sujets, nous étudions les correspondances de cette dynamique dans l'expérience vécue. La méthode qualitative d'analyse des contenus de l'une et l'autre entrevue nous a permis de reconnaître et d'illustrer les similitudes de la dynamique. Après cette description, notre intérêt se porte sur l'évolution de la dynamique psychospirituelle des Sujets dans leur expérience d'affiliation et de désaffiliation, toujours à l'aide du Modèle des valeurs. En dernier lieu, la thèse ouvre sur une analyse interprétative de la transformation psychoreligieuse des Sujets croyants. Le regard posé sur cette dimension emprunte à la théologie en expérience la souplesse nécessaire pour s'adapter à ce qui nous échappe.
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André, Rasmus. "Differently different? : – Changing the perception of ‘US & THEM’." Thesis, Uppsala universitet, Teologiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-333164.
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This study uses a longitudinal case study approach to observe change in ‘US and THEM-thinking’. Its purpose is to increase awareness of identity processes among participants and to test if the Attitude-Behaviour-Context-Triangle (the ABC-triangle) may be a way to achieve that. The ABC-triangle is modified as an ‘identity-analysis tool’ rather than a ‘conflict-analysis tool’. Aspects relating to recognition of multiple identity affiliations compared to singular-identity categorisation is of interest. The traditional identity theories suggest that high identity salience increase singular-identity categorisation and thereby increase positive emotions for ingroup and negative emotions for outgroup. This study is partly based on the social identity perspective but complements it with Thoits’ identity-accumulation hypothesis and Hogg’s uncertainty-identity theory. Hogg’s theory locates uncertainty reduction as a main contributor to singular-identity categorisation together with its’ implied negative consequences. Hogg’s solutions are located both in multiple identity affiliations, as do Thoits, and in perceived cognitive ability to deal with uncertainty. This study emphasises awareness of identity processes to be the single most important factor for decreasing negative views of ‘THEM’. Overlooked in the more dominant theories of this area, it finds that recognition of multiple identity affiliations influences the perceived singular-identity terms imposed by an ‘US and THEM-situation’. Thereby, challenging imposed identity-restrictions and perceived intergroup competition. Furthermore, it questions the theoretical importance given to identity salience in previous research and theories since high identity salience, in this case, does not equal a singular-identity categorisation or increase negative views of ‘others’.
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McAdams, Erin Stamatia. "The Psychological Dynamics of Group-based Considerations on Partisanship: A Case Study of Christian Conservatives and Conflict in the Republican Party." Columbus, Ohio : Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1243376142.
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Rodrigues, Denise dos Santos. "Os sem religião e a crise do pertencimento institucional no Brasil: o caso fluminense." Universidade do Estado do Rio de Janeiro, 2009. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=1273.
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Esta tese tem como objetivo entender o significado de se autodeclarar sem religião no Brasil. Longe da aparente uniformidade apresentada pelos recenseamentos, os sem religião se confirmam como uma categoria residual heterogênea, composta por tipos distintos que refletem algumas das principais tendências da atualidade. É um grupo multifacetado onde estão, de um lado, ateus e agnósticos, aparentemente secularizados; de outro, indivíduos que misturam vários modelos de religiosidade. Essa categoria expressa o afastamento das instituições religiosas do domínio privado, onde as individualidades se manifestam das mais variadas formas, em pleno exercício de suas autonomias. Nesse estado, aproximar-se ou afastar-se do transcendente torna-se uma questão de foro íntimo, cuja decisão cabe a cada individuo na sua intimidade. A modernidade que acompanha o processo de secularização, parece ter aberto espaço nas sociedades ocidentais contemporâneas, entre outros aspectos, para a instalação de uma crise do pertencimento, através da reavaliação dos laços tradicionais.The purpose of this thesis is to understand what does it mean when someone is declared as without religion in Brazil. Far from the superficial standardization presented by the national census, the category of without religion confirms itself as an heterogeneous residual group, composed by distinct types of people which reflect some of the main tendencies of the present times. This is a multiform group that can be subdivided into two. While the first one consists of atheists and agnostics apparently secularized; the second is made up from individuals that mix up many models of religiousness. It points out the distance of the religious institutions from the private sphere, where the individualities express themselves in different ways, exercising their autonomies. In such atmosphere, getting closer or moving away from the transcendent becomes a matter of private choice, a decision of each individual in its intimacy. Thus, the modernity that comes together with the secularization in the contemporary occidental societies seems to have open the door to the installation of a crisis of affiliation stimulated by the revaluation of the tradition laces.