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Journal articles on the topic 'Religious Affiliation'

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Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Halimatusa’diyah, Iim, and Dzuriyatun Toyibah. "Do Religious People Have More Children? The Effect of Religious Affiliation and Religiosity on Fertility." Journal of Population and Social Studies 29 (June 22, 2021): 479–99. http://dx.doi.org/10.25133/jpssv292021.030.

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This paper aimed to examine the effect of religious affiliation and religiosity on the fertility rate. While scholars have predicted the decline of religion’s influence, practice, and role in modern societies, religion still plays a vital role in shaping individuals’ behavior, including their fertility behavior. While there have been many studies on the role of religion on fertility, few studies have compared the fertility rates among people from different religious affiliations and their practices of religiosity. Additionally, cross-national analyses of the fertility rate of religious individuals who live as a majority or minority in various countries are still limited. Drawing from the World Value Survey data and using OLS regression to examine interaction and socialization, and minority-status approaches to the relationship between religion and fertility behaviors, this study revealed that Muslims are more likely to have a higher number of children among the explored religions. In terms of religiosity, those who are more religious, from all religious affiliations, demonstrated the same likelihood of having high fertility. Additionally, while both ritual and belief dimensions of religiosity are significantly associated with a high fertility rate for all religious affiliations, all dimensions of religiosity had significant effects on fertility for Muslims. Furthermore, Muslim and Christian minorities were likely to have lower fertility rates than their counterparts with majority status.

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2

Gutiérrez Zúñiga, Cristina, and Renée De La Torre Castellanos. "Census data is never enough: How to make visible the religious diversity in Mexico." Social Compass 64, no. 2 (April 24, 2017): 247–61. http://dx.doi.org/10.1177/0037768617697912.

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Since 1895, the Population and Housing Census of Mexico has included the variable ‘religious affiliation’, and this helped to affirm the monopoly of the Catholic religion. In the new millennium, the dynamics of religious diversification of recent decades required a change of design in order to capture the new situation, making religious minorities visible in a way that would propitiate a culture of pluralism. To this end, a team of researchers worked together to capture the diversity of religions in Mexico for the 2010 census. In this article we shall describe: a) the methodological strategies developed to improve the census classifier, and a critique of its achievements in capturing the diversity of religious affiliations and memberships in Mexico; b) the need to combine a quantitative approach to religious affiliation with qualitative approaches to religious self-identification in order to describe and analyze religious deinstitutionalization and individualization tendencies, applying questionnaires to representative samples of the population.

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3

Eskin, Mehmet, Senel Poyrazli, Mohsen Janghorbani, Seifollah Bakhshi, Mauro Giovanni Carta, Maria Francesca Moro, Ulrich S. Tran, et al. "The Role of Religion in Suicidal Behavior, Attitudes and Psychological Distress Among University Students: A Multinational Study." Transcultural Psychiatry 56, no. 5 (February 8, 2019): 853–77. http://dx.doi.org/10.1177/1363461518823933.

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The purpose of this study was to determine the associations between religion, suicidal behavior, attitudes and psychological distress in 5572 students from 12 countries by means of a self-report questionnaire. Our results showed that an affiliation with Islam was associated with reduced risk for suicide ideation, however affiliating with Orthodox Christianity and no religion was related to increased risk for suicide ideation. While affiliating with Buddhism, Catholic religion and no religion was associated with lowered risk for attempting suicide, affiliation with Islam was related to heightened risk for attempting suicide. Affiliation with Hinduism, Orthodox Christianity, Catholicism, other religions and with no religion was associated with decreased risk for psychological distress but those reported affiliating with Islam evinced greater risk for psychological distress. The associations of the strength of religious belief to suicidal ideation and attempts were in the expected direction for most but had a positive relation in respondents affiliating with Catholicism and other religions. Students reporting affiliation with Islam, the Christian Orthodox religion and Buddhism were the least accepting of suicide but they displayed a more confronting interpersonal style to an imagined peer with a suicidal decision. It was concluded that the protective function of religion in educated segments of populations (university students) and in university students residing in Muslim countries where freedom from religion is restricted or religion is normative and/or compulsory is likely to be limited. Our findings suggest that public policies supporting religious freedom may augment the protective function of religion against suicide and psychological distress.

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4

Levine, Sydney, Joshua Rottman, Taylor Davis, Elizabeth O'Neill, Stephen Stich, and Edouard Machery. "Religious Affiliation and Conceptions of the Moral Domain." Social Cognition 39, no. 1 (February 2021): 139–65. http://dx.doi.org/10.1521/soco.2021.39.1.139.

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What is the relationship between religious affiliation and conceptions of the moral domain? Putting aside the question of whether people from different religions agree about how to answer moral questions, here we investigate a more fundamental question: How much disagreement is there across religions about which issues count as moral in the first place? That is, do people from different religions conceptualize the scope of morality differently? Using a new methodology to map out how individuals conceive of the moral domain, we find dramatic differences among adherents of different religions. Mormon and Muslim participants moralized their religious norms, while Jewish participants did not. Hindu participants in our sample did not seem to make a moral/non-moral distinction of the same kind. These results suggest a profound relationship between religious affiliation and conceptions of the scope of the moral domain.

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5

Buchholz, Jennifer L., Jonathan S. Abramowitz, Bradley C. Riemann, Lillian Reuman, Shannon M. Blakey, Rachel C. Leonard, and Katherine A. Thompson. "Scrupulosity, Religious Affiliation and Symptom Presentation in Obsessive Compulsive Disorder." Behavioural and Cognitive Psychotherapy 47, no. 4 (January 15, 2019): 478–92. http://dx.doi.org/10.1017/s1352465818000711.

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Background: Scrupulosity is a common yet understudied presentation of obsessive compulsive disorder (OCD) that is characterized by obsessions and compulsions focused on religion. Despite the clinical relevance of scrupulosity to some presentations of OCD, little is known about the association between scrupulosity and symptom severity across religious groups. Aims: The present study examined the relationship between (a) religious affiliation and OCD symptoms, (b) religious affiliation and scrupulosity, and (c) scrupulosity and OCD symptoms across religious affiliations. Method: One-way ANOVAs, Pearson correlations and regression-based moderation analyses were conducted to evaluate these relationships in 180 treatment-seeking adults with OCD who completed measures of scrupulosity and OCD symptom severity. Results: Scrupulosity, but not OCD symptoms in general, differed across religious affiliations. Individuals who identified as Catholic reported the highest level of scrupulosity relative to individuals who identified as Protestant, Jewish or having no religion. Scrupulosity was associated with OCD symptom severity globally and across symptom dimensions, and the magnitude of these relationships differed by religious affiliation. Conclusions: Findings are discussed in terms of the dimensionality of scrupulosity, need for further assessment instruments, implications for assessment and intervention, and the consideration of religious identity in treatment.

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6

Kim, Jibum, Tom W. Smith, and Jeong-han Kang. "Religious Affiliation, Religious Service Attendance, and Mortality." Journal of Religion and Health 54, no. 6 (June 18, 2014): 2052–72. http://dx.doi.org/10.1007/s10943-014-9902-7.

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7

Talbott, J. A. "Religious Affiliation and Suicide Attempt." Yearbook of Psychiatry and Applied Mental Health 2007 (January 2007): 136–37. http://dx.doi.org/10.1016/s0084-3970(08)70432-8.

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8

Dervic, Kanita, Maria A. Oquendo, Michael F. Grunebaum, Steve Ellis, Ainsley K. Burke, and J. John Mann. "Religious Affiliation and Suicide Attempt." American Journal of Psychiatry 161, no. 12 (December 2004): 2303–8. http://dx.doi.org/10.1176/appi.ajp.161.12.2303.

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9

KING, DANA E., WILLIAM HUESTON, and MARY RUDY. "Religious Affiliation and Obstetric Outcome." Southern Medical Journal 87, no. 11 (November 1994): 1125–28. http://dx.doi.org/10.1097/00007611-199411000-00013.

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10

Yaden, David B., Johannes C. Eichstaedt, Margaret L. Kern, Laura K. Smith, Anneke Buffone, David J. Stillwell, Michal Kosinski, Lyle H. Ungar, Martin E. P. Seligman, and H. Andrew Schwartz. "The Language of Religious Affiliation." Social Psychological and Personality Science 9, no. 4 (August 22, 2017): 444–52. http://dx.doi.org/10.1177/1948550617711228.

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Religious affiliation is an important identifying characteristic for many individuals and relates to numerous life outcomes including health, well-being, policy positions, and cognitive style. Using methods from computational linguistics, we examined language from 12,815 Facebook users in the United States and United Kingdom who indicated their religious affiliation. Religious individuals used more positive emotion words ( β = .278, p < .0001) and social themes such as family ( β = .242, p < .0001), while nonreligious people expressed more negative emotions like anger ( β = −.427, p < .0001) and categories related to cognitive processes, like tentativeness ( β = −.153, p < .0001). Nonreligious individuals also used more themes related to the body ( β = −.265, p < .0001) and death ( β = −.247, p < .0001). The findings offer directions for future research on religious affiliation, specifically in terms of social, emotional, and cognitive differences.

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11

Meador, Keith G., Harold G. Koenig, Dana C. Hughes, Dan G. Blazer, Linda K. George, and Joanne Turnbull. "Religious Affiliation and Major Depression." Psychiatric Services 43, no. 12 (December 1992): 1204–8. http://dx.doi.org/10.1176/ps.43.12.1204.

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12

Duke, James T., and Barry L. Johnson. "Religious Affiliation and Congressional Representation." Journal for the Scientific Study of Religion 31, no. 3 (September 1992): 324. http://dx.doi.org/10.2307/1387122.

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13

Neudörfer, Pablo, and Jorge Dresdner. "Does religious affiliation affect migration?" Papers in Regional Science 93, no. 3 (February 27, 2013): 577–94. http://dx.doi.org/10.1111/pirs.12016.

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14

Saunders, David, Michael Norko, Brian Fallon, James Phillips, Jenifer Nields, Salman Majeed, Joseph Merlino, and Fayez El-Gabalawi. "Varieties of Religious (Non)Affiliation." Journal of Nervous and Mental Disease 208, no. 5 (May 2020): 424–30. http://dx.doi.org/10.1097/nmd.0000000000001141.

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15

Kortt, Michael A., and Joseph Drew. "Does religious affiliation influence trust?" International Journal of Sociology and Social Policy 39, no. 1/2 (March 11, 2019): 38–51. http://dx.doi.org/10.1108/ijssp-05-2018-0073.

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PurposeThe purpose of this paper is to estimate and explore how religious affiliation may influence general and local trust in contemporary society.Design/methodology/approachThis paper employs data from the 2010 and 2014 waves of the Household, Income and Labour Dynamics in Australia survey. The association between religious affiliation and trust was estimated using an ordered logistic regression and conventional ordinary least squares model.FindingsThe paper presents evidence of a statistically significant association between religious affiliation and trust that are consistent with theory.Social implicationsThis finding is important for a heterogeneous population like Australia as it seeks to build social cohesion in the face of threats to internal and external security.Originality/valueThe study contributes to the literature by providing – to the best of the authors’ knowledge – the first results on the association between religious affiliation and trust for Australia.

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16

Wilson, John, and Sharon Sandomirsky. "Religious affiliation and the family." Sociological Forum 6, no. 2 (June 1991): 289–309. http://dx.doi.org/10.1007/bf01114394.

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17

McCullough, Michael E., and David B. Larson. "Religion and depression: a review of the literature." Twin Research 2, no. 2 (April 1, 1999): 126–36. http://dx.doi.org/10.1375/twin.2.2.126.

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AbstractWe reviewed data from approximately 80 published and unpublished studies that examined the association of religious affiliation or involvement with depressive symptoms or depressive disorder. In these studies, religion was measured as religious affiliation; general religious involvement; organizational religious involvement; prayer or private religious involvement; religious salience and motivation; or religious beliefs. People from some religious affiliations appear to have an elevated risk for depressive symptoms and depressive disorder, and people with no religious affiliation are at an elevated risk in comparison with people who are religiously affiliated. People with high levels of general religious involvement, organizational religious involvement, religious salience, and intrinsic religious motivation are at reduced risk for depressive symptoms and depressive disorders. Private religious activity and particular religious beliefs appear to bear no reliable relationship with depression. People with high levels of extrinsic religious motivation are at increased risk for depressive symptoms. Although these associations tend to be consistent, they are modest and are substantially reduced in multivariate research. Longitudinal research is sparse, but suggests that some forms of religious involvement might exert a protective effect against the incidence and persistence of depressive symptoms or disorders. The existing research is sufficient to encourage further investigation of the associations of religion with depressive symptoms and disorder. Religion should be measured with higher methodological standards than those that have been accepted in survey research to date.

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18

Mineau, Geraldine, Ken SMITH, and Lee Bean. "Adult mortality risks and religious affiliation:." Annales de démographie historique 108, no. 2 (2004): 85. http://dx.doi.org/10.3917/adh.108.0085.

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19

Baxamusa, Mufaddal, and Abu Jalal. "CEO's Religious Affiliation and Managerial Conservatism." Financial Management 45, no. 1 (July 22, 2015): 67–104. http://dx.doi.org/10.1111/fima.12080.

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20

Kollehlon, Konia T. "Religious affiliation and fertility in Liberia." Journal of Biosocial Science 26, no. 4 (October 1994): 493–507. http://dx.doi.org/10.1017/s0021932000021623.

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SummaryThis study examines fertility differentials by religious affiliation in Liberia, within the context of two competing hypotheses: the characteristic and particularised theology. Using a subsample of currently married women from the 1986 Liberian Demographic and Health Survey, the study examines the fertility of five religious groups: Catholic, Protestant, Moslem, traditional, and other women. Overall, the findings are more consistent with the characteristic hypothesis, because the small fertility differentials by religious affiliation are largely accounted for by differences in the socioeconomic and demographic characteristics of these women.

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21

Gautier, Mary L., and Joachim Singelmann. "Children's religious affiliation in Eastern Germany." Journal of Contemporary Religion 12, no. 1 (January 1997): 5–15. http://dx.doi.org/10.1080/13537909708580786.

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22

Calvillo, Jonathan E., and Stanley R. Bailey. "Latino Religious Affiliation and Ethnic Identity." Journal for the Scientific Study of Religion 54, no. 1 (March 2015): 57–78. http://dx.doi.org/10.1111/jssr.12164.

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23

Bedell, Ken. "RELIGIOUS STATISTICS, DATA, AND AFFILIATION NUMBERS." Religious Studies Review 32, no. 4 (October 2006): 233–34. http://dx.doi.org/10.1111/j.1748-0922.2006.00132.x.

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24

Park, Jong Y., George P. Danko, Steven Y. C. Wong, Abraham J. Weatherspoon, and Ronald C. Johnson. "Religious affiliation, religious involvement, and alcohol use in Korea." Cultural Diversity and Mental Health 4, no. 4 (1998): 291–96. http://dx.doi.org/10.1037/1099-9809.4.4.291.

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25

KOENIG, HAROLD G., and DAVID B. LARSON. "Use of Hospital Services, Religious Attendance, and Religious Affiliation." Southern Medical Journal 91, no. 10 (October 1998): 925–32. http://dx.doi.org/10.1097/00007611-199810000-00006.

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26

Khoury, Amal, Tolulope A. Oyetunji, Oluwaseyi Bolorunduro, Leia Harbour, Edward E. Cornwell, Suryanarayana M. Siram, Thomas Mellman, and Wendy R. Greene. "Living on a Prayer: Religious Affiliation and Trauma Outcomes." American Surgeon 78, no. 1 (January 2012): 66–68. http://dx.doi.org/10.1177/000313481207800137.

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Research has shown that religious affiliation is associated with reduced all cause mortality. The aim of this study was to determine if religious affiliation predicts trauma-specific mortality and length of stay. Patients admitted to our urban Level I trauma center in 2008 were examined; the main study categorization was based on endorsement of a specific religious affiliation during a standard intake procedure. Bivariate and multivariate analysis was performed with in-hospital mortality and length of stay as the outcomes of interest, adjusting for demographic and injury severity characteristics. A total of 2303 patients were included in the study. Forty-six per cent endorsed a religious affiliation. Patients with a religious affiliation were more likely to be female, Hispanic, and older than those who reported no affiliation ( P < 0.001). There was no difference in length of hospital stay. On bivariate analysis those without religious affiliation were more likely to die ( P = 0.01), but this difference disappeared after adjusting for covariates. Although we could not identify a statistical association between religious affiliation and mortality on multivariate analysis, there was an association with injury severity suggesting religious patients were less severely injured.

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27

May, Matthew. "Should I Stay or Should I Go? Religious (Dis)Affiliation and Depressive Symptomatology." Society and Mental Health 8, no. 3 (December 29, 2017): 214–30. http://dx.doi.org/10.1177/2156869317748713.

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Religious affiliation is generally associated with better mental health. The nonreligious, however, currently constitute one of the fastest-growing religious categories in the United States. Since most of the nonreligious were raised in religious homes, their growth raises important questions about the mental health of those who consider dropping out of religion. In this article, I use longitudinal data from the Portraits of American Life Study to examine the impact of religious affiliation on mental health. Specifically, I compare individuals who dropped out of religion (leavers) with individuals who considered dropping out (stayers) and individuals who are more consistent in their religious (stable affiliates) and nonreligious (stable Nones) affiliations. I find that stayers experience more depressive symptoms than any other group and that they experience a greater increase in depressive symptoms over time. My findings are consistent with identity theories in sociology, and they provide evidence that a strong religious or secular identity is an important contributor to mental health.

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28

Guo, Chao, Natalie J. Webb, Rikki Abzug, and Laura R. A. Peck. "Religious Affiliation, Religious Attendance, and Participation in Social Change Organizations." Nonprofit and Voluntary Sector Quarterly 42, no. 1 (February 2013): 34–58. http://dx.doi.org/10.1177/0899764012473385.

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29

Bowman, Nicholas A., Alyssa N. Rockenbach, and Matthew J. Mayhew. "Campus Religious/Worldview Climate, Institutional Religious Affiliation, and Student Engagement." Journal of Student Affairs Research and Practice 52, no. 1 (January 2, 2015): 24–37. http://dx.doi.org/10.1080/19496591.2015.996045.

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30

Gates, K., and Mary Pritchard. "The relationships among religious affiliation, religious angst, and disordered eating." Eating and Weight Disorders - Studies on Anorexia, Bulimia and Obesity 14, no. 1 (March 2009): e11-e15. http://dx.doi.org/10.1007/bf03354622.

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31

Skirbekk, Vegard, Alex de Sherbinin, Susana B. Adamo, Jose Navarro, and Tricia Chai-Onn. "Religious Affiliation and Environmental Challenges in the 21st Century." Journal of Religion and Demography 7, no. 2 (October 6, 2020): 238–71. http://dx.doi.org/10.1163/2589742x-12347110.

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Abstract There is lack of studies of global variation in religious affiliation alongside environmental change worldwide. The aim of the current study is to help fill this gap by exploring variation in religious affiliation alongside environmental change worldwide. We study this relationship by analysing religious affiliation, a variety of environmental stressors and environmental outcomes.

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32

Darwis, Darwis, and Sasterio Sasterio. "Politics of Religious Identity in General Elections Regional Head of Sigi District, Central Sulawesi Province." Journal Dimensie Management and Public Sector 2, no. 2 (May 17, 2021): 39–50. http://dx.doi.org/10.48173/jdmps.v2i2.96.

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The aim of this research is to look at the politics of religious affiliation in Sigi Regency's direct regional head elections in 2010 and 2015. The majority of adherents of faith, namely the Muslim and Protestant Christian communities, are represented in the political reality of the community in Sigi Regency. In the elections for the Regent and Deputy Regent of Sigi Regency, the opportunity for population allocation based on the two faiths has become a political instrument to take power. During two cycles of direct regional head elections in Sigi Regency, the state of population characteristics of religious affiliation trends became electoral consumption by political elites. This study employs a qualitative descriptive method. According to research, religious affiliation is a fair concern in winning provincial head elections in 2010 and 2015, as well as a way of political balance representing the two religions' cultures.

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33

Starling, Jessica. "Women's Religious Affiliation in the Jōdo Shinshū." Religion Compass 7, no. 8 (August 2013): 273–83. http://dx.doi.org/10.1111/rec3.12053.

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34

Grace, Robert F. "Religious affiliation and life expectancy at birth." Medical Journal of Australia 187, no. 7 (October 2007): 423. http://dx.doi.org/10.5694/j.1326-5377.2007.tb01323.x.

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35

Mason, Philip B., Michael B. Toney, and Youngtae Cho. "Religious affiliation and Hispanic health in Utah." Social Science Journal 48, no. 1 (March 1, 2011): 175–92. http://dx.doi.org/10.1016/j.soscij.2010.08.002.

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36

Bernardelli, Luan V., Michael A. Kortt, and Ednaldo Michellon. "Religious affiliation and earnings: Evidence from Brazil." Review of Social Economy 78, no. 2 (June 11, 2019): 234–55. http://dx.doi.org/10.1080/00346764.2019.1602281.

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37

Pacione, Michael. "The geography of religious affiliation in Glasgow." Journal of Cultural Geography 26, no. 3 (October 2009): 369–91. http://dx.doi.org/10.1080/08873630903322288.

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38

DOUGHERTY, KEVIN D., BYRON R. JOHNSON, and EDWARD C. POLSON. "Recovering the Lost: Remeasuring U.S. Religious Affiliation." Journal for the Scientific Study of Religion 46, no. 4 (December 7, 2007): 483–99. http://dx.doi.org/10.1111/j.1468-5906.2007.00373.x.

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39

Weeks, Matthew, and Mark A. Vincent. "Using Religious Affiliation to Spontaneously Categorize Others." International Journal for the Psychology of Religion 17, no. 4 (October 5, 2007): 317–31. http://dx.doi.org/10.1080/10508610701572846.

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40

Kanekar, Suresh, and Shariffa M. Merchant. "Helping Norms in Relation to Religious Affiliation." Journal of Social Psychology 141, no. 5 (October 2001): 617–26. http://dx.doi.org/10.1080/00224540109600575.

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41

Pacione, Michael. "The Geography of Religious Affiliation in Scotland." Professional Geographer 57, no. 2 (May 2005): 235–55. http://dx.doi.org/10.1111/j.0033-0124.2005.00475.x.

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42

Reed, Kimberly. "Strength of Religious Affiliation and Life Satisfaction." Sociological Analysis 52, no. 2 (1991): 205. http://dx.doi.org/10.2307/3710964.

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43

Zhang, Chunni, and Yunfeng Lu. "The measure of Chinese religions: Denomination-based or deity-based?" Chinese Journal of Sociology 6, no. 3 (May 28, 2020): 410–26. http://dx.doi.org/10.1177/2057150x20925312.

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In the past two decades, scholars have devoted much attention to the measure of Chinese religions, mainly using the scheme based on denominational affiliation, which is the most common approach to religious classification in western societies. However, the denomination-based scheme cannot capture the actual religious life of China. We point out four challenges this scheme encounters in survey research in China: the foreignness of the Chinese term ‘religion’ ( Zongjiao); the misconception of denominational affiliation; the inapplicability of compulsory, one-single-choice religion; and the social or political sensitivity of specific religions, especially Protestantism. After critiquing the traditional scheme used to measure Chinese religions, we offer a new approach that addresses its shortcomings. Our revised approach attempts to research belief without using the term ‘religion’, focuses on belief in deities rather than on denominational affiliation, and allows multiple answers to the question about religious beliefs. In order to compare the denomination-based scheme with the deity-based scheme, we conducted experiments in the three waves of the China Family Panel Studies in 2012, 2014, and 2016. Our results show that the deity-based scheme yields more meaningful interpretations and more accuracy in religious classification than the denomination-based scheme in China. This article ends with some suggestions for improving the measurement of Chinese religion in future survey research studies.

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44

Borges, Marcelo, Giancarlo Lucchetti, Frederico C. Leão, Homero Vallada, and Mario F. P. Peres. "Religious Affiliations Influence Health-Related and General Decision Making: A Brazilian Nationwide Survey." International Journal of Environmental Research and Public Health 18, no. 6 (March 11, 2021): 2873. http://dx.doi.org/10.3390/ijerph18062873.

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Approximately 90% of the world’s population is involved in some spiritual/religious practice, and this dimension has a relevant role in life. Many studies demonstrate the associations between spirituality/religiosity (S/R), and physical, mental, and social health. Systematic reviews have indicated positive associations; however, the mechanisms behind religious coping are not fully understood. The present study aimed to examine the role of religious affiliation in general (ordinary) and health-related decisions. A nationwide, population-based, cross-sectional study was conducted in Brazil using a self-administered online survey. How much religious affiliation influences decision making was investigated. A total of 1133 participants were included, who were classified as Catholics (43.9%), Evangelicals (18.7%), spiritualists (12.8%), non-religious (11.9%), and others (12.7%). Most participants (66.5%) believed that their religious affiliations had moderate to high influences on their decisions. Participants rated the influence as high in marriage (62.7%), in donations (60.1%), in volunteering (55%), in friendships (53.9%), and in work (50.5%). Concerning health-related decisions, the influence was rated as high in drug use (45.2%), in accepting medical recommendations (45%), and in smoking (43.2%). The influence of religious affiliation on general decision making was significantly correlated for dietary restrictions (r = 0.462), alcohol consumption (r = 0.458), drug use (r = 0.441), tobacco consumption (r = 0.456), and refusal of medical recommendations (r = 0.314). Improving the understanding of how a patient’s beliefs, practices, and experiences affect their health may help healthcare practitioners to take into account religious considerations, not only regarding influences on habits but also regarding adherence to medical treatment advice.

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45

CAU, BOAVENTURA M., ARUSYAK SEVOYAN, and VICTOR AGADJANIAN. "RELIGIOUS AFFILIATION AND UNDER-FIVE MORTALITY IN MOZAMBIQUE." Journal of Biosocial Science 45, no. 3 (August 3, 2012): 415–29. http://dx.doi.org/10.1017/s0021932012000454.

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SummaryThe influence of religion on health remains a subject of considerable debate both in developed and developing settings. This study examines the connection between the religious affiliation of the mother and under-five mortality in Mozambique. It uses unique retrospective survey data collected in a predominantly Christian area in Mozambique to compare under-five mortality between children of women affiliated to organized religion and children of non-affiliated women. It finds that mother's affiliation to any religious organization, as compared with non-affiliation, has a significant positive effect on child survival net of education and other socio-demographic factors. When the effects of affiliation to specific denominational groups are examined, only affiliation to the Catholic or mainstream Protestant churches and affiliation to Apostolic churches are significantly associated with improved child survival. It is argued that the advantages of these groups may be achieved through different mechanisms: the favourable effect on child survival of having mothers affiliated to the Catholic or mainstream Protestant churches is probably due to these churches' stronger connections to the health sector, while the beneficial effect of having an Apostolic mother is probably related to strong social ties and mutual support in Apostolic congregations. The findings thus shed light on multiple pathways through which organized religion can affect child health and survival in sub-Saharan Africa and similar developing settings.

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Shim, Jae-Mahn. "Religiosity and Individual Agency: Denominational Affiliation, Religious Action, and Sense of Control (SOC) in Life." Religions 12, no. 2 (February 11, 2021): 117. http://dx.doi.org/10.3390/rel12020117.

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By reporting findings from Wave 6 of the World Values Survey, this paper presents a renewed understanding of the relationship between religiosity and individual agency that is defined as sense of control (SOC) in life. In doing so, it proposes two conceptual articulations of religiosity. First, it articulates religiosity to be composed of categorical (i.e., denominational affiliation) and substantive (i.e., religious action) aspects. Second, it articulates substantive religious action to be multivocal, involving individual–affective, individual–practical, and collective–practical action. The paper finds that categorical denominational affiliation has varying effects on SOC, whereas substantive religious action mediates these effects in such a way that it consistently boosts SOC. A positive association between denominational affiliation (vs. non-affiliation) and SOC becomes smaller when religious action is accounted for. A negative association becomes greater when religious action is accounted for. In sum, the paper argues for the positive mediating effect of religious action on the varying relationship between denominational affiliation and SOC.

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White, Cindel J. M., Michael Muthukrishna, and Ara Norenzayan. "Cultural similarity among coreligionists within and between countries." Proceedings of the National Academy of Sciences 118, no. 37 (September 7, 2021): e2109650118. http://dx.doi.org/10.1073/pnas.2109650118.

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Cultural evolutionary theories suggest that world religions have consolidated beliefs, values, and practices within a superethnic cultural identity. It follows that affiliation with religious traditions would be reliably associated with global variation in cultural traits. To test this hypothesis, we measured cultural distance between religious groups within and between countries, using the Cultural Fixation Index (CFST) applied to the World Values Survey (88 countries, n = 243,118). Individuals who shared a religious tradition and level of commitment to religion were more culturally similar, both within and across countries, than those with different affiliations and levels of religiosity, even after excluding overtly religious values. Moreover, distances between denominations within a world religion echoed shared historical descent. Nonreligious individuals across countries also shared cultural values, offering evidence for the cultural evolution of secularization. While nation-states were a stronger predictor of cultural traits than religious traditions, the cultural similarity of coreligionists remained robust, controlling for demographic characteristics, geographic and linguistic distances between groups, and government restriction on religion. Together, results reveal the pervasive cultural signature of religion and support the role of world religions in sustaining superordinate identities that transcend geographical boundaries.

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Turpin, Katherine. "Religious Education beyond Congregational Settings." Religions 9, no. 11 (November 7, 2018): 348. http://dx.doi.org/10.3390/rel9110348.

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Religious educational literature in the United States often presumes the congregation as the primary context for the work of faith formation. Given the reduction of institutional affiliation and participation in Christian congregations, this assumption makes approaches to religious education requiring an identity-bearing community of affiliation less relevant. Several emerging models of religious education eschew the community provided by formal religious institutions for more provisional, radically contextualized communal approaches to religious education. These approaches spark a different and important imagination for religious education beyond congregations, embedded in provisional communities of solidarity and engagement.

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Nielsen, Michael E., and Ryan T. Cragun. "Religious orientation, religious affiliation, and boundary maintenance: The case of polygamy." Mental Health, Religion & Culture 13, no. 7-8 (November 2010): 761–70. http://dx.doi.org/10.1080/13674670902832805.

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Robitaille, Christian. "Time Preference and Religious Affiliation in Canada: A Quantitative Analysis." Canadian Jewish Studies / Études juives canadiennes 30 (November 30, 2020): 136–61. http://dx.doi.org/10.25071/1916-0925.40187.

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In this paper, the author studies the association between religious affiliation and investment income as a proxy for individual rates of time preference, defined as the propensity to sacrifice present satisfaction in the anticipation of increasing future satisfaction. Data from the 2001 Census of the Canadian population is used to look at how religious affiliation is associated with the proportion of income coming from investments (a proxy for past rates of time preference) for individuals of working age (15-64). Two models (OLS and logistic) are used in order to compare by religious affiliation the magnitude of the proportion of income attributable to investments and the propensity to invest. Although there are a few exceptions in terms of cross-regional heterogeneity, individuals of Jewish affiliation tend to receive more investment income (as a proportion of their income) than Protestants, who tend to receive more than Catholics. As for the propensity to obtain any investment income, the results are more nuanced although a similar pattern can be observed. The contribution of this paper is to quantitatively assess the association of religious affiliation with time preference through the use of an investment income variable, an endeavour which has not been undertaken so far and which complements the literature on the economic outcomes of religion and the sociological determinants of time preference.Dans cet article, l’auteur étudie l’association entre l’affiliation religieuse et les revenus d’investissement comme une approximation des taux individuels de préférence temporelle, définie comme la propension à sacrifier la satisfaction présente dans l’attente d’une satisfaction future croissante. Des données du recensement de la population canadienne de 2001 sont examinées pour mesurer comment l’appartenance religieuse est associée à la proportion de revenus provenant d’investissements (une approximation des taux passés de préférence temporelle) pour les personnes en âge de travailler (15-64 ans). Deux modèles (MCO et logistique) sont utilisés afin de comparer par appartenance religieuse l’ampleur de la proportion de revenu attribuable aux investissements et la propension à investir. Bien qu’il y ait quelques exceptions en termes d’hétérogénéité interrégionale, les individus d’affiliation juive ont tendance à recevoir plus de revenus d’investissement (en proportion de leurs revenus) que les Protestants, qui ont tendance à recevoir plus que les Catholiques. En ce qui concerne la propension à obtenir des revenus d’investissement, les résultats sont plus nuancés, bien qu’un schéma similaire puisse être observé. La contribution de ce document est d’évaluer quantitativement l’association entre l’appartenance religieuse et la préférence temporelle en utilisant une variable de revenu d’investissement, un effort qui n’a pas été entrepris jusqu’à présent et qui complète la littérature sur les résultats économiques de la religion et les déterminants sociologiques de la préférence temporelle.

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