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Journal articles on the topic 'Religious Socialization'

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Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

Mailan, Y., and M. Okumuslar. "PEDAGOGY OF RELIGION AND SOCIALIZATION." Al-Farabi 76, no. 4 (December 15, 2021): 168–86. http://dx.doi.org/10.48010/2021.4/1999-5911.13.

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Many religions aim to organize social life. While social rules that individuals must obey are accepted as a part of religion, transferring these rules to individuals is also accepted as the duty of religious education. Because the task of religious education is to teach not only the theological and metaphysical aspects of religion but also the rules of moral and social behavior. Having a healthy social life, creating a sense of national unity and solidarity, contributing to social peace, learning social ethics and values mostly depends on the religious education they receive. At this point, non-formal and formal religious education institutions, which are the most effective institutions for individuals to acquire the right attitudes and behaviors, become more important. For this reason, it is important to examine the contribution and effect of religious education on social life scientifically.

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2

Rozi, Fahrul, and Yulmaida Amir. "RELIGIOUS SOCIALIZATION AND RELIGIOSITY." Prosiding Kolokium Doktor dan Seminar Hasil Penelitian Hibah 1, no. 1 (February 7, 2019): 131–43. http://dx.doi.org/10.22236/psd/11131-14366.

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Konsep agama yang sering digunakan untuk memahami aturan tentang interaksi dengan masyarakat adalah religiusitas. Pembentukan nilai-nilai agama dapat dilihat dengan berbagai cara, salah satunya adalah sosialisasi agama. Tipe-tipe dalam mensosialisasikan agama terbagi dalam tiga tipe yaitu kendali iman; dialog iman; dan pemodelan iman. Penelitian ini bertujuan untuk menguji model persamaan struktural pada sosialisai agama dalam pembentukan religiusitas pada remaja. Analisis statistik yang digunakan adalah SEM dan regresi pada setiap jenis sosialisasi agama dari agen (orang tua, teman, dan guru) untuk religiusitas. Instrumen yang digunakan dalam penelitian ini adalah skala agama dan skala sosialisasi keagamaan (Schwartz, 2006). Partisipan dalam penelitian ini berjumlah 649. Hasil penelitian ini menunjukkan usulan sosialisasi agama mempengaruhi religiusitas yang memiliki model fit (RMSEA = 0,077). Orangtua, guru dan teman-teman mensosialisasikan agama dengan kontrol iman dan dialog iman memiliki efek positif pada keyakinan dan praktik religiusitas. sedangkan, pengalaman religiusitas berasal dari sosialisasi agama melalui teman-teman yang menggunakan pemodelan iman. Sosialisasi agama oleh teman-teman memiliki keefektifan dalam memunculkan religiusitas.

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3

Okagaki, Lynn, Kimberly A. Hammond, and Laura Seamon. "Socialization of Religious Beliefs." Journal of Applied Developmental Psychology 20, no. 2 (June 1999): 273–94. http://dx.doi.org/10.1016/s0193-3973(99)00017-9.

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4

Vermeer, Paul. "Religious Education and Socialization." Religious Education 105, no. 1 (January 29, 2010): 103–16. http://dx.doi.org/10.1080/00344080903472774.

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5

Dahl, Karoliina, Nurit Novis-Deutsch, Maria Klingenberg, Janne Kontala, Sławomir Sztajer, and Avivit Mussel. "Religious socialization of non-religious university students." Religion 49, no. 2 (April 2, 2019): 262–83. http://dx.doi.org/10.1080/0048721x.2019.1584355.

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6

Levitt, Mairi. "Sexual Identity and Religious Socialization." British Journal of Sociology 46, no. 3 (September 1995): 529. http://dx.doi.org/10.2307/591855.

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7

Perry, Samuel L. "Religious Socialization and Interracial Dating." Journal of Family Issues 37, no. 15 (July 10, 2016): 2138–62. http://dx.doi.org/10.1177/0192513x14555766.

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8

Dobrodum, Olga. "Religious socialization in the virtual space." Religious Freedom, no. 21 (December 21, 2018): 164–74. http://dx.doi.org/10.32420/rs.2018.21.1241.

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The article narratives about the necessity of religious education of a person with the help of the socializing environment of cyberspace, about religious education in the context of cybersocialization as a multidimensional process of development of spirituality that regulates human behavior in cyberspace in accordance with the moral-ethical bases of life that it has internalized, and the religious principles of a certain denomination. The role of religious resources of the World Wide Web in religious activities is substantiated. It is necessary to accept the cyberspace of Internet environment as a relatively independent virtual reality that dynamically develops in modern reality, in which it organizes its own cyber-life and cyber-socialization. Modern electronic technologies greatly transform the process of religious socialization, resulting in traditional agents leaving into the background, because Internet has now become a full-fledged institution of religious socialization of man. Now many tasks of religious development of man are carried out not only in traditional methods, but also in the context of the virtual space by attracting people to innovative technologies. Cyberspace contributes to the transformation of forms of expression of human religiosity. Today many tasks of religious development of a person are carried out not only by traditional methods, but also in the context of virtual space by bringing people into innovative technologies. The development of technology also affects world and new religions: in the XXI century WWW became a new means of spreading of the religious culture for them among its users. One of the trends of modern mass culture is the orientation of society into digital entertainment and communication in various social networks - this fact allows contemporary researchers to view the Global Web as a new social institution. It can be argued that the development of an innovative branch of psycho-pedagogical thought - cyber-pedagogy, which scientifically substantiates the purposeful and systematic activity of cyber-education of a modern person in the process of its cyber-socialization by means of computer and information-communication technologies that allows modern homo sapiens, who became homo cyberus, to learn to use socializing and educational opportunities of computer and Internet resources. The questions of necessity, multitasking and opportunities of religious education of a person in the context of cybersocialization are revealed. Religious education in the context of cybersocialization has a cyber-onthological character and is closely linked with the assimilated and positioned ideas by the personality in cyberspace about the value of human life, honor and dignity, spiritual wisdom, and the search for meaning in life. As rather serious, researchers evaluate the risks of network bullying - regular, prolonged and group harassment of the victim - for example, when against a pupil create a site or group in a social network, arrange offensive voting, steal information from his personal page and lay it in an obscene manner, ridicule publicly. The biggest problem in the fight against cybersquatting is the lack of legal skills for cyberbullying and the lack of clarity of legal consequences for an aggressor. It is advisable to develop an international mechanism for combating cybersquatting, including Interpol intervention, for creating a rehabilitation system for victims of cybersquatting based on advisory centers in the different regions of the country, and for developing legislative mechanisms that would clearly categorize and quickly remove aggressive content.

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9

Lövheim, Mia. "Religious Socialization in a Media Age." Nordic Journal of Religion and Society 25, no. 02 (February 10, 2017): 151–68. http://dx.doi.org/10.18261/issn1890-7008-2012-02-03.

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10

Klingenberg, Maria, and Sofia Sjö. "Theorizing religious socialization: a critical assessment." Religion 49, no. 2 (April 2, 2019): 163–78. http://dx.doi.org/10.1080/0048721x.2019.1584349.

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11

Fisherman, Shraga. "Socialization Agents Influencing the Religious Identity of Religious Israeli Adolescents." Religious Education 106, no. 3 (May 2011): 272–98. http://dx.doi.org/10.1080/00344087.2011.569653.

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12

Vermeer, Paul, and Peer Scheepers. "Religious Socialization and Non-Religious Volunteering: A Dutch Panel Study." VOLUNTAS: International Journal of Voluntary and Nonprofit Organizations 23, no. 4 (December 6, 2011): 940–58. http://dx.doi.org/10.1007/s11266-011-9244-y.

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13

Turcotte, Paul-André. "Compromis religieux, régulation et socialisation/Religious Arrangements, Regulation and Socialization: Introduction." Social Compass 53, no. 4 (December 2006): 451–55. http://dx.doi.org/10.1177/0037768606070422.

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14

Pusztai, Gabriella, and Zsuzsanna Demeter-Karászi. "Analysis of Religious Socialization Based on Interviews Conducted with Young Adults." Religions 10, no. 6 (June 3, 2019): 365. http://dx.doi.org/10.3390/rel10060365.

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The term religious socialization has become a pressing issue in the context of religious socialization research. It also raises the question whether religious transmission can be interpreted through the reproduction or constructivist approach. Previously, the reconstruction models determined the approach of studying religious socialization. According to these models, socialization meant the adoption of the patterns of religious practice in the family. In this sense, socialization is periodical. The constructivist and the social network models of sociology significantly changed our conception of religious socialization. The earlier model was replaced by a model which rests on activity, correlation and open-endedness. In this paper, 18 qualitative interviews were analyzeanalyzed. Because religiosity is a multidimensional phenomenon, we wanted to analyze development in each dimension, which is why we relied on Glock and Stark’s model. Based on our results, seven types emerged and these findings have strengthened the constructivist approach.

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15

Khatibi Jafari, Fakhereh, Steven Eric Krauss, and Turiman Suandi. "Religious Socialization in Iranian Islamic Girls Schools." Asian Social Science 12, no. 8 (July 7, 2016): 56. http://dx.doi.org/10.5539/ass.v12n8p56.

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<p>Although Iran’s educational system is not secular in character, many Iranian parents prefer to send their children to private Islamic schools. It is widely assumed that such schools are more effective in socializing their students toward the Shiite worldview. To date, no known studies have been conducted to investigate the impacts of the Islamic schools’ formal and informal religious education on Iranian youths’ religious commitments and preferences. In short, this article focuses on how attending private Islamic schools in Iran impacts on the construction of students’ religious beliefs and attitudes. A qualitative, phenomenological methodology was employed with thirty former students of Islamic girl schools, aged 20 to 25 years old. Overall, the findings contrast somewhat with the existing literature by demonstrating that in most of our study participants, attending Islamic schools influenced future religious preferences and commitments by increasing unpleasant feelings and critical attitudes toward religion in general, and the Islamic-Shiite religious worldview specifically. </p>

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16

Broo, Måns, Sawsan Kheir, and Mallarika Sarkar. "Two cases of religious socialization among minorities." Religion 49, no. 2 (April 2, 2019): 221–39. http://dx.doi.org/10.1080/0048721x.2019.1584352.

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17

De Hart, Joep. "Impact of Religious Socialization in the Family." Journal of Empirical Theology 3, no. 1 (1990): 59–78. http://dx.doi.org/10.1163/157092590x00048.

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18

Bagno-Moldavski, Olena. "The Effect of Religiosity on Political Attitudes in Israel." Politics and Religion 8, no. 3 (September 2015): 514–43. http://dx.doi.org/10.1017/s1755048315000516.

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AbstractThis article studies the influence of religion on political attitudes in Israel by testing two propositions: “religion-friendly” democratization and “greedy” socialization. The former implies that accommodation of religious demands stimulates democratization, the latter argues that domineering religious socialization does not motivate democratic attitudes. Analysis of data from representative surveys conducted in 2006–2013, supports “greedy” socialization over the “religion friendly” hypothesis. I show that in most instances, socialization in religion-friendly environments does not moderate the political attitudes of religiously conservative groups. The results suggest that unbounded accommodation of religious needs in non-religious institutions may strengthen undemocratic political attitudes.

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19

Rapoport, Tamar, Yoni Garb, and Anat Penso. "Religious Socialization and Female Subjectivity: Religious-Zionist Adolescent Girls in Israel." Sociology of Education 68, no. 1 (January 1995): 48. http://dx.doi.org/10.2307/2112763.

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20

Hunsberger, Bruce, Michael Pratt, and S. Mark Pancer. "Religious Versus Nonreligious Socialization: Does Religious Background Have Implications for Adjustment?" International Journal for the Psychology of Religion 11, no. 2 (April 2001): 105–28. http://dx.doi.org/10.1207/s15327582ijpr1102_03.

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21

Foroutan, Yaghoob. "The Construction of Religious Identity in Contemporary Iran: A Sociological Perspective." Journal of Persianate Studies 10, no. 1 (June 1, 2017): 107–27. http://dx.doi.org/10.1163/18747167-12341310.

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This paper examines the connection between educational institutions and religious socialization in the construction of religious identity. It employs socialization theory, which recognizes educational institutions as the first agent and the most powerful engine of socialization. Applying this theory to the case study of Iran reveals the ubiquitous presence of religion in all educational texts, supporting the argument that these educational tools are used as a “strategy” of socialization to protect social unity and group superiority and providing further evidence that the educational system overwhelmingly reflects the ideologies of the dominant culture in the process of socialization.

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22

Savelyuk, N. "PSYCHOLOGICAL FEATURES OF PERSONALITY’S RELIGIOUS SOCIALIZATION: AGE PECULIARITIES." Bulletin of Taras Shevchenko National University of Kyiv. Series “Psychology”, no. 2 (9) (2018): 64–67. http://dx.doi.org/10.17721/bsp.2018.2(9).16.

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The article summarizes theoretical analysis of the concepts "socialization" and "religious socialization" which is defined as the process of "the entry of a person or group of people into a religious way of life, the assimilation of their religious values and norms of behavior, and, as a consequence, the change of relations with society caused by professed religious laws." As a result of this process, people adapt to the appropriate cultural environment and become separated from a certain part of society; reveals sociological, psychological, pedagogical approaches as the basic scientific contexts of the consideration; compares the role of main agents in religious socialization — parents, religion, different religious organizations and person’s coevals. The most widely studied ontogenetic periods of religious socialization, namely childhood, adolescence and early adolescence, are noted. At the same time, it emphasizes the period of ontogeny that has not been practically studied, such as late adolescence and periods of adulthood. And since the aforementioned age stages are a period of bright flowering of personality, which develops and manifests itself in the activity of the individual, then it is expedient to study here not so much the influence and interaction of the agents of socialization, as their own attitude, the person's assessment of their religiosity. The role of personality’s own religious activity as the subject factor of his\her religious socialization has been substantiated. Results of the comparative empirical study on expression degree of the main aspects of religious activity in adolescence and early adulthood have been described and interpreted. It has been stated that in the majority of religious, as well as pre-religious feelings and internal motives of religiousness, with certain age, the experience has weakened due to the feeling of loneliness, the feeling of "déjà vu" and the bifurcation of personality’s religious self-consciousness between "sinful" and "righteous", and, therefore, the effectiveness of appealing to God in order to attain the desired state of well-being has intensified.

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23

Lottes, Ilsa L., and Peter J. Kuriloff. "Sexual Socialization Differences by Gender, Greek Membership, Ethnicity, and Religious Background." Psychology of Women Quarterly 18, no. 2 (June 1994): 203–19. http://dx.doi.org/10.1111/j.1471-6402.1994.tb00451.x.

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Socialization theories have included parents and peers as important determinants of the initial sexual standards and sexual behavior of teenagers and young adults. The purpose of the research reported here was to examine how parental and peer sexual socialization influences are related to gender, ethnicity, religious background, and college membership in a fraternity or sorority. A sample that included a majority of Caucasian university students and about 13% Asian and 7% Black students completed questionnaires both as entering first-year students and as seniors. Results indicated that compared to women, men continue to experience a more permissive sexual socialization from both parents and peers. Greek membership was associated with a more permissive socialization from peers but not parents. Asian students reported a more restrictive socialization than Blacks or Caucasians. Findings are discussed with respect to concerns of social scientists regarding the influence of fraternities and differential gender socialization.

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24

Chrisantina, Vita Santa. "EFEKTIFITAS PENGARUSUTAMAAN MODERASI BERAGAMA PADA PENYULUH AGAMA ISLAM NON PNS DI KABUPATEN KENDAL." Jurnal Edutrained : Jurnal Pendidikan dan Pelatihan 6, no. 2 (December 16, 2022): 74–83. http://dx.doi.org/10.37730/edutrained.v6i2.173.

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Religious moderation is one of the priority programs from Religious Affair Ministry, so this study was conducted to describe and analyze the effectiveness of mainstreaming religious moderation on non-civil servant Islamic instructors in Kendal Regency and analyze the methods of mainstreaming that are adapted to the characteristic of non-civil servant Islamic instructors. This research was conducted with a pre-experimental design approach of one group pretest-posttest type. This research was conducted on a survey of 145 non-civil servants Islamic instructors in Kendal Regency. The results of this study indicate that the value of NGain at the socialization stage of religious moderation is less effective and quite effective, this is because the extension agent already knows the material so that the socialization provided does not have a significant impact on the extension worker. In terms of method used for mainstreaming religious moderation by means of socialization, it must be adapted to the knowledge condition of the non-civil servant Islamic instructors and the socialization is carried out with tiered material because the discussion of religious moderation is complex. Conclusion: it is necessary to measure the homogeneity of target knowledge before conducted socialization.

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25

Thiessen, Joel, and Sarah Wilkins-Laflamme. "Becoming a Religious None: Irreligious Socialization and Disaffiliation." Journal for the Scientific Study of Religion 56, no. 1 (March 2017): 64–82. http://dx.doi.org/10.1111/jssr.12319.

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26

Bisin, Alberto, Giorgio Topa, and Thierry Verdier. "Religious Intermarriage and Socialization in the United States." Journal of Political Economy 112, no. 3 (June 2004): 615–64. http://dx.doi.org/10.1086/383101.

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27

Hull, John M. "Bargaining with God: Religious Development and Economic Socialization." Journal of Psychology and Theology 27, no. 3 (September 1999): 241–49. http://dx.doi.org/10.1177/009164719902700304.

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28

Eric Vossen, H. J. M. "Family Religious Socialization. A View from Practical Theology." Journal of Empirical Theology 3, no. 1 (1990): 79–88. http://dx.doi.org/10.1163/157092590x00057.

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29

Sabe, Jordi Collet. "The Crisis in Religious Socialization: An Analytical Proposal." Social Compass 54, no. 1 (March 2007): 97–111. http://dx.doi.org/10.1177/0037768607074155.

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30

Fjellvang, T. "Socialization Values, Cultural-Religious Zones and Modernization Theory." European Sociological Review 27, no. 2 (February 15, 2010): 196–211. http://dx.doi.org/10.1093/esr/jcq002.

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31

Schreiber, Jill C., and Michael J. Culbertson. "Religious socialization of youth involved in child welfare." Child Abuse & Neglect 38, no. 7 (July 2014): 1208–20. http://dx.doi.org/10.1016/j.chiabu.2014.03.021.

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32

Yemets, Nataliia Anatoliivna, and Kateryna Oleksandrivna Spas. "РЕЛІГІЙНА СОЦІАЛІЗАЦІЯ ОСОБИСТОСТІ У СУЧАСНОМУ СОЦІОКУЛЬТУРНОМУ ПРОСТОРІ." SOCIAL WORK ISSUES: PHILOSOPHY, PSYCHOLOGY, SOCIOLOGY, no. 2(10) (2017): 29–33. http://dx.doi.org/10.25140/2412-1185-2017-2(10)-29-33.

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33

Arafat Noor Abdillah and Syafira Anisatul Izah. "DINAMIKA HUBUNGAN ANTARA AGAMA LOKAL, AGAMA RESMI, DAN NEGARA." Mukaddimah: Jurnal Studi Islam 7, no. 1 (December 20, 2022): 132–50. http://dx.doi.org/10.14421/mjsi.71.2966.

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Discrimination against local religions frequently imposes stigmas on Indonesian society, resulting in long-term trauma for their adherents. This does not always result from the perpetrators or the religious practices they perform. Religious institutions and associative organizations that can be formalized by using adherents of certain religions have a huge hand in the dynamics of inter-religious relations. This function cannot be separated from religious elites who have religious authority and create their own personal privileged space to determine collective settlement on the production and reproduction of religious values and teachings, potentially creating problems in religious construction. The writer analyzes this problem with a structural-functional paradigm of the way state rules on serving local religions that used to be discriminatory have been modified. This study aims to look at assumptions based on social stigma towards adherents of local religions and find a resolution to these problems. Its goals are to enhance understanding of the practices of beliefs and local cultural ancestral wisdom, form inclusive religious awareness, and construct positive and moderate inter-religious relations in Indonesia. The consequences show that discrimination in opposition to local religions can be reduced by tightening the socialization of government policies via the participation of religious institutions and associative agencies. Keywords: Local religions, religious institutions, government policies.

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34

George, Linda. "Religious Socialization and Moral Development: How Similar? How Different?" Innovation in Aging 4, Supplement_1 (December 1, 2020): 657–58. http://dx.doi.org/10.1093/geroni/igaa057.2269.

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Abstract Among Vern Bengtson’s contributions to research on aging, religion, and the family was the finding of strong patterns of intergenerational religious socialization within families. Professor Bengtson and colleagues published at least one book and a dozen journal articles documenting the strong evidence of intergenerational religious socialization, although they also documented specific variations of this general pattern. More recently, social scientists in the culture and cognition tradition have focused on moral development. Most of this research is based on studies of adolescents and emerging adults and concludes that families influence morality at these life stages, but that the effects of peers are even stronger. Some of this research explicitly links morality to religion; most does not. This paper compares research on religious socialization and morality, focusing on similarities and differences in findings, the potential of each tradition to inform and advance the other, and how that can be accomplished. Part of a symposium sponsored by the Religion, Spirituality and Aging Interest Group.

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35

Arshad, Muhammad Rasheed, and Farid Bin Masood. "Discourse on the Significance of Rituals in Religious Socialization." Journal of Islamic Thought and Civilization 09, no. 02 (December 2019): 194–211. http://dx.doi.org/10.32350/jitc.92.10.

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36

GÜNGÖR, Özcan. "Religious Socialization Sources of Influence and Influences of Agency." Journal of Turkish Studies Volume 8 Issue 3, no. 8 (2013): 279–97. http://dx.doi.org/10.7827/turkishstudies.3956.

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37

Dvorchansky, Danil. "Religious Socialization on Instagram: problem and areas for improvement." Caucasian Science Bridge 5, no. 1 (August 16, 2022): 57–61. http://dx.doi.org/10.18522/2658-5820.2022.1.6.

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38

Doroshin, Ivan. "Spatial Analysis of Religious Socialization аs Specification of “Extending”." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 7. Filosofiya. Sociologiya i socialnye tehnologii, no. 2 (June 2016): 34–41. http://dx.doi.org/10.15688/jvolsu7.2016.2.4.

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39

Ruchin, Vladimir A., and Alexey V. Ruchin. "Risks of religious socialization in a post-secular society." Izvestiya of Saratov University. New Series. Series: Philosophy. Psychology. Pedagogy 21, no. 3 (September 24, 2021): 288–92. http://dx.doi.org/10.18500/1819-7671-2021-21-3-288-292.

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The article presents the search for effective steps to minimize interfaith tension. The authors reveal the essence of traditional introduction to religion in the modern information environment. Digital technologies, on the one hand, expand the horizons of the possible, but on the other hand, the personality breaks away from natural communication, and as a result, the internal system of spiritual landmarks is disturbed. And then the human sensible world easily switches to another type of communication due to his or her natural need for sympathy and care – to virtual communication. The current situation related to the digital technologies is exacerbated by the consequences of the cultural disruption of the past century and by the hyperactivity of aggressive liberal missionary work. Russian society is forced not only to take into account, but also to resist sectarian attacks on the images of national cultures. The system of values of Russian culture traditionally represents the space for the struggle between good and evil in the name of achieving the spiritual ideal. An elusive ideal in a transitive postsecular society poses significant risks of harmonization of cultural and religious traditions. That is why the main focus of the article is on the stabilization of social life through the development of the principles of the optimal model of religious socialization.

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40

Эльвира Махачевна, Загирова, and Шахбанова Мадина Магомедкамиловна. "TYPES OF RELIGIOUSITY AND RELIGIOUS SOCIALIZATION OF MOUNTAIN JEWS." STATE AND MUNICIPAL MANAGEMENT SCHOLAR NOTES 1, no. 4 (December 25, 2019): 218–24. http://dx.doi.org/10.22394/2079-1690-2019-1-4-218-224.

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41

Bowman, Lorna M. A. "WOMEN'S RELIGIOUS EDUCATION: LIBERATION OR SOCIALIZATION? A CASE STUDY." Religious Education 88, no. 1 (January 1993): 22–38. http://dx.doi.org/10.1080/0034408930880103.

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42

Cartledge, Mark J. "Religious socialization and benevolence: a study among American Pentecostals." Journal of Beliefs & Values 34, no. 1 (April 2013): 46–63. http://dx.doi.org/10.1080/13617672.2013.759346.

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43

Snell Herzog, Patricia. "Accidental Inequality: How Religious Youth Socialization Reproduces Social Inequality." Sociological Spectrum 32, no. 4 (July 2012): 291–308. http://dx.doi.org/10.1080/02732173.2012.664041.

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44

Ellwood, Robert S. "'Religious Experience' and Socialization: A response to David Hay." International Journal for the Psychology of Religion 4, no. 1 (January 1994): 25–28. http://dx.doi.org/10.1207/s15327582ijpr0401_2.

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45

Ottuh, Peter O. O., and Onos G. Idjakpo. "MIGRATION AND RELIGIOUS SOCIALIZATION IN NIGERIA: THE FULANIZATION DILEMMA." Journal of Liberty and International Affairs, Institute for Research and European Studies - Bitola 8, no. 3 (2022): 418–28. http://dx.doi.org/10.47305/jlia2283418o.

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Jamil, Muhammad Faizan, and Tayyaba Sohail. "Role of Socialization Patterns in Adopting Rigid Sectarian Identities." Journal of Islamic Thought and Civilization 10, no. 101 (June 2020): 255–72. http://dx.doi.org/10.32350/jitc.101.14.

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Religion is an essential part of individuals’ daily routine practices in the Pakistani society. People rigorously own and defend their particular religious beliefs in the extremely diversified population of the country. The induction of sectarian ideologies in the mindset of children begins with their early socialization. This process further develops with the passage of time and the mindset of children becomes extremely rigid. Sectarian rigidity advances the elements of disrespect and intolerance among the believers of adverse sectarian groups. This study was aimed to explain the role of socialization patterns (religious ideological orientation, cultural socialization and peer group pressure) in enhancing sectarian rigidity in the society. Survey research was conducted in two high ranking universities of Lahore (one government university and one private university). It was based on the responses collected from 250 participants who were selected through the application of simple ransom sampling technique. Two hypotheses were tested to evaluate the relationship and the predictive role of socialization patterns in enhancing the element of sectarian rigidity in individuals. The results of the current study revealed that there was a significant positive relationship between socialization patterns and sectarian rigidity after the application of Pearson product-moment correlation test. Furthermore, the results computed through multilinear regression analysis showed a significant and positive predictive role of socialization patterns in enhancing sectarian rigidity. Thus, religious ideological orientation, cultural socialization and peer group pressure influenced the behavior of individuals that generate rigid sectarian identities in the society.

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Hamidy, Anwaril, Yunita Noor Azizah, and Bambang Iswanto. "East Kalimantan Madrasah Teachers’ Perception of Religious Moderation." Southeast Asian Journal of Islamic Education 4, no. 2 (November 28, 2022): 261–71. http://dx.doi.org/10.21093/sajie.v4i2.4935.

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Efforts to strengthen religious moderation in the madrasah environment are strongly influenced by the madrasah teacher's perception of religious moderation. It relates to the extent of the socialization of religious moderation to madrasah teachers. The study aims to describe the socialization of religious moderation to madrasah teachers in East Kalimantan and their perceptions of the importance of religious moderation for students. An online survey was conducted of 73 madrasah teachers in East Kalimantan. The survey consists of two close-ended questions and one open-ended question. The answers of close-ended questions were processed and presented descriptively. The answers of open-ended questions were analyzed through the stages of reduction, data presentation and conclusions. The results showed that the majority of respondents (78%) have participated in socialization about religious moderation. Most respondents (91%) also agree that religious moderation is important for students. The reasons for the importance of religious moderation for students are to foster student tolerance, maintain the integrity of the nation, prevent extreme religious attitudes, adequate to the needs of the era, part of the obligatory of Allah SWT and so that students do not dichotomize between religious knowledge and general science. Even so, there are still teachers who doubt the importance of religious moderation for students. Therefore, efforts are needed to strengthen sustainable religious moderation in order to realize a common perception of religious moderation in the madrasah environment.

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Makhmutov, R. R., and A. A. Saliev. "Socialization of Islam In The Geopolitics of Central Asia." Communicology 10, no. 3 (October 9, 2022): 54–66. http://dx.doi.org/10.21453/2311-3065-2022-10-3-54-66.

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The paper examines the socialization of Islam in the context of geopolitical processes with an emphasis on the socio-cultural component of interstate interactions in Central Asia. Based on a review of the current state of the processes of religious socialization and religious policy in the Central Asian republics, the authors conclude that these processes in the countries of the region within the framework of the EAEU are most productive when using new communicative approaches that allow stopping destructive and radical religious trends, rather than hushing them up, or ignoring. The uniqueness of the new socialization of Islam as an unconditional communicative interstate mechanism for containing radical Islamic movements lies in the fact that for the first time an idea is being implemented that involves solving the problem of terrorism and extremism, not related to the ban on religious organizations and the use of force. The authors emphasize the need for a correct, active and consistent use of the religious component in interstate integration interactions in the social space of Central Asia. This is especially important when using digital methods of interaction with actors of social action in the context of hybrid communications and the exacerbation of the geopolitical situation.

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Vaidyanathan, Brandon. "Religious Resources or Differential Returns? Early Religious Socialization and Declining Attendance in Emerging Adulthood." Journal for the Scientific Study of Religion 50, no. 2 (June 2011): 366–87. http://dx.doi.org/10.1111/j.1468-5906.2011.01573.x.

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Cohen-Malayev, Maya, Elli P. Schachter, and Yisrael Rich. "Teachers and the religious socialization of adolescents: Facilitation of meaningful religious identity formation processes." Journal of Adolescence 37, no. 2 (February 2014): 205–14. http://dx.doi.org/10.1016/j.adolescence.2013.12.004.

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