Cognitive continuities in place

Using a sample of 407 families living in rural areas of North Central Iowa, this study examines religious transmission between same-sex and cross-sex parent-child groups. The analyses focus on the mechanisms through which adolescents' perceptions of parental acceptance moderate the transmission of religious beliefs and practices. Results show that both fathers and mothers played important roles in transmitting religious beliefs and practices to their sons and daughters. Mothers' influence was stronger than fathers' when the adolescents perceived the parent as accepting. This effect was especially strong for sons. During the past two decades, evidence has accumulated showing that religion is significant in adolescent development. The family is the primary agent of religious socialization (Hyde, 1990), and virtually all research has identified parents as the most important source of religious influence (Aldous, 1983; Ozorak, 1989). The research literature indicates that intergenerational transmission of religious beliefs and practices occurs through modeling of parents' behaviors and beliefs (Cornwall, 1988; Dudley & Dudley, 1986; Willits & Crider, 1989) and reinforcing supportive parent-child relationships (Hunsberger, 1983; Kirkpatrick & Shaver, 1990). RELIGIOUS TRANSMISSION Social learning theory holds that much of what a child learns is based on day-to-day observation of attitudes and behavior performed by significant others who serve as role models. In their research on imitation and modeling processes, Bandura and his associates (Bandura & Kupers, 1964; Bandura & McDonald, 1963; Bandura, Ross, & Ross, 1961) identified parental models central to the development of children's personalities. Regular association and interaction with parents repeatedly give children opportunities to observe and imitate their parents in many day-to-day activities. Such observational learning may lead children to share their parents' values, attitudes, and behaviors. Grusec and Kuczynski (1997) argued that parents are the most crucial influence on children's acquisition of values because of their unique position in the lives of their children. Childrearing puts parents in the strongest position to develop positive relationships with their children and to monitor and understand their children. Religiosity or religiousness refers to the importance of religion in a person's life. It has multiple dimensions, including beliefs and practices (Glock & Stark, 1965; Weigert & Thomas, 1969), which represent attitudes and behaviors in social learning theory. In his framework for intergenerational learning, Cornwall (1988) explained that religiosity is a behavior that a person learns from those around him or her. Because parents' religious beliefs and practices are learned in the home, continuity in religiousness is expected between parents and children. Research consistently has shown that parental religiosity is an important predictor of adolescent religious beliefs and practices. For example, parental church attendance is strongly associated with adolescent church attendance and religious beliefs (Cox, 1967; Suziedelis & Potvin, 1981), and parents' religious practices are positively related to all aspects of religiousness in early and middle adolescence (Ozorak, 1989). Parker and Gaier (1980) reported that parents' participation in religious activities accounted for more than 60% of the variance in the religious beliefs and practices of their high school children. In accordance with Turner's (1964) idea of parents' dominant role in transmitting religious values and attitudes, de Vaus (1983) found that parents played a more important role than peers in adolescent development of religious values and beliefs. In a study of agreement with religious values between fathers and mothers and youth, Dudley and Dudley (1986) found that youths' religious values resembled their parents' religious values. …

Purpose: Western Education and Christian religion foundations and developments in Africa in general and Cameroon in Particular were laid and developed on African traditional education and religious practices and beliefs. Unfortunately, African traditional education, religious belief system and practices were brandished by colonial masters and Missionaries who introduced western education and Christian religious practices as fetish, uncivilized and paganic. All these allegations were from the stranger’s perspectives. Regrettably, those who engaged into the study of western education and practices of western religion were forced to upgrade foreign education and religious practices and beliefs over against African education and religious beliefs and practices. All these led to a false identity, religious practices, educational norms and values development on those who practice the western system of education and religious development. Consequently, some of the cherished Cameroonian cultural practices, religious beliefs and traditional education are fast dying out. It is for this reasons that this paper sought to address and revisit cultural beliefs and religious practices of some tribes of the Anglophone Cameroon. The purpose of this paper is to present some of the cultural practices that are educative, promote cherish values and norms and demonstrate the strength of the Bakweri, Manyu and Ugare cultural practices and belief for today’s children of the Anglophone Cameroon who have embraced western education and western religion over against our valued education and informative cultures and religion.
 Materials and Methods: The methodology is qualitative with the use of ethnography as design. Data were collected interviews, primary and secondary sources. and interviews.
 Findings: From the content analysis, the conclusion arrived at is that because the Bakweri Manyu and Ugere traditional education and cultural practices and beliefs are unique, other religions and educations should learn from the richness of these indigenous practices.
 Implications to Theory, Practice and Policy: Though western education is good, Christianity, western education and cultural traditional beliefs and practices should work hand in glove for a better society. Before the coming of Christianity, the cultural beliefs and practices of the Bakweri, Manyu and Ugere had long existed. The people were aware of the existence of the Supreme Being and Christian religion should not consider them as fetish and paganic. The study suggests a model of educating the young generation on the traditional education and cultural practices of the Bakeri, Manyu and Ugere people. The home is the center whereby, cultural values should disseminated to the churches, schools and community.

Representative studies of religious diversity in Colombia carried out during the last 12 years show a significant increase in people belonging to denominations of Protestantism (Evangelical, Pentecostal, Historic Protestants, and Adventists, among others). However, the similarities, differences, and distinctive features of their religious beliefs and practices remain under-studied. The aim of this study is to obtain a picture of the salient relationships among religious beliefs and practices variables, as well as ethical and moral positions variables, to explore their dimensional relationship to protestant religious identities. To develop this work, we analyzed the opinion of dwelling individuals in the 32 departments of Colombia based on empirical data collected through a survey. Furthermore, we attempt to create a categorization of surveyed Protestants through multiple correspondence analyses (MCA). The study draws on the findings of the National Survey of Religious Diversity 2019 (NSRD) (This survey was funded by: Act Swedish Church, World Vision, the Inter-Church Commission for Justice and Peace and the National University of Colombia) (Beltrán WM, Silva SPL (2020) Religious diversity, values and political participation in Colombia. Bogotá: Act Church of Sweden, World Vision, Comisión Intereclesial de Justicia and Paz, Universidad Nacional de Colombia). The NSRD 2019 consulted the opinion of 11,034 Colombian citizens over the age of 18, who live in urban areas of the 32 departments of the country. The sample design is probabilistic and stratified according to geographic criteria at department level. Of the total number of interviewed people, 21.5% (2369) identified as member of the Protestant Diversity. To conduct the multivariate analysis, we filtered the observations to include only those that gave complete answers to all the questions relating to categorization of religious beliefs and practices. In this way, the sample size was reduced to 1662 people. These observations are analyzed in this article. Besides, the characterization of religious beliefs and practices analyzes six variables using questions from the survey as indicative. On the other hand, the categorization is based on data obtained through the characterization of Protestants’ religious beliefs and practices, by means of multiple correspondence analyses. The results show a relatively homogenous make-up of the Protestant population across the variables analyzed. Notwithstanding, in constructing the categorization, we were able to identify three categories of Protestants: a short percentage of the surveyed people fit in the liberals’ group; the majority belongs to the conservative groups, both moderate and fundamentalist. We conclude that Protestantism in Colombia is diverse in its religious practices and beliefs. This said, it should be noted that most forms of Protestantism in Colombia bear a close relationship to Pentecostal experience, are part of “denomination” type organizations and adopt conservative attitudes towards moral and ethical issues and in their interpretation of the Bible.

Prisoners’ religiosity can be a helpful resource for a successful reintegration into society. Yet, the Christian-focused institutional concepts do not meet the religious needs of Muslims. We assumed that Muslim inmates would find strategies to deal with this lack of religious opportunity structure and postulated that the association between religious practice and belief would change over time. We chose a multi-method approach and collected data of 766 Christian and Muslim inmates from four different youth prisons on religious belief and practice via questionnaires and interviews. Qualitative data illustrates how Muslim inmates experience inequality when it comes to practicing their religion. Religious practice and time served was found to predict religious belief. Time served moderated the association between religious belief and practice. Steeper slopes for Muslims with longer time spent in prison indicated two different coping styles: ‘engage’ and ‘retreat’. However, inmates favored ‘retreat’ over ‘engage’. Further research on Muslims’ religious coping mechanisms is needed to build an understanding of religiosity as a resource during and after incarceration.

P-315 - Anxiety levels and awareness of God in adolescents

The article focuses on the research in the field of religious studies and the history of religion, specifically, the original religious cults and beliefs. The original beliefs are the basis of any modern religion. It is important to understand the history of formation of the ideas from the original communities’ times to the first states and up to current times. They allow us to better understand the religious beliefs and practices of our ancestors, as well as to find out how they influenced the formation of culture and society. Important aspects of the original religious beliefs, such as animism, totemism, fetishism, magic, and shamanism, which caused the formation of complex religious systems, are analyzed in the article. The original sources of well-known anthropologists, historians of religion of the 19th-21st centuries, which were not translated into Ukrainian, were analyzed, translated and introduced into scientific circulation. In the modern world, studying the original religious beliefs is important not only from a scientific point of view, but also from cultural and ethical points of view, as it allows to enhance our understanding and respect for the diversity of religions and cultures. The original religious beliefs have many unique features that distinguish them from more developed religious traditions. The original beliefs went beyond pure metaphysical explanations and included a variety of social and ethical aspects that were important for the formation of cultures and communities. Religious practices such as totemism and taboos played an important role in the lives of original communities and are key components of their religious traditions. In addition, original religious beliefs reflect many of the complex relationships between humans and nature, as well as our feelings and thoughts about life and death. These concepts reflect complex beliefs and practices that arose within original people groups and became key components of their religious traditions.

The article focuses on the research in the field of religious studies and the history of religion, specifically, the original religious cults and beliefs. The original beliefs are the basis of any modern religion. It is important to understand the history of formation of the ideas from the original communities’ times to the first states and up to current times. They allow us to better understand the religious beliefs and practices of our ancestors, as well as to find out how they influenced the formation of culture and society. Important aspects of the original religious beliefs, such as animism, totemism, fetishism, magic, and shamanism, which caused the formation of complex religious systems, are analyzed in the article. The original sources of well-known anthropologists, historians of religion of the 19th-21st centuries, which were not translated into Ukrainian, were analyzed, translated and introduced into scientific circulation. In the modern world, studying the original religious beliefs is important not only from a scientific point of view, but also from cultural and ethical points of view, as it allows to enhance our understanding and respect for the diversity of religions and cultures. The original religious beliefs have many unique features that distinguish them from more developed religious traditions. The original beliefs went beyond pure metaphysical explanations and included a variety of social and ethical aspects that were important for the formation of cultures and communities. Religious practices such as totemism and taboos played an important role in the lives of original communities and are key components of their religious traditions. In addition, original religious beliefs reflect many of the complex relationships between humans and nature, as well as our feelings and thoughts about life and death. These concepts reflect complex beliefs and practices that arose within original people groups and became key components of their religious traditions.

Ethics Document Offers Guidance on Religious/Spiritual Issues in Care

Microplastics are small plastic materials often defined as those between 5 mm and 0.05 mm in size. Microplastics can have toxicological impacts on various biota, from gut blockages to the transport or leaching of toxicants used in their production or absorbed from the surrounding environment. Although microplastic research has increased significantly, microplastic research in Africa lags behind that of developed countries. South Africa is the African nation with the highest number of microplastic publications. We aimed to determine the current state of microplastic research in South Africa. A total of 46 publications on microplastics in South Africa have been produced. However, many of these publications use methods that might not be accurate in determining holistic descriptions of microplastics in the aquatic environment. Similarly, many ecologically relevant environments and species have not been investigated for microplastics in the country, including any atmospheric or terrestrial environment. We conclude that, although the research being produced in South Africa can be considered adequate, a singular standard method for sampling and assessing microplastics in South African environments is required. The production of such a standard method would be critical to use as a monitoring tool to determine and compare microplastic abundances across the country and globally.

Risks for cognitive impairment are disproportionately high among Black men, however religious practices and beliefs have been shown to be protective for members of this group with modest incomes, suggesting that social class can complicate this association. The purpose of this study was to examine the association between religious practices and/or beliefs, socioeconomic status (SES), and cognitive status among Black men in the 2016 Health and Retirement Study (HRS). Data were drawn from 384 Black men who completed the Core and Leave Behind Questionnaires. The primary outcome was any cognitive impairment, a dichotomous variable derived from a modified version of the Telephone Interview for Cognitive Status (TICS). Religious practices and beliefs (private prayer, religious beliefs) and SES (income, education) were primary independent variables. Descriptive results indicate that individuals reporting incomes less than $50,000 had a higher proportion of any cognitive impairment than respondents reporting higher incomes (48.2% vs 19.1%). Differences in any cognitive impairment were also found between respondents reporting 12 or fewer years of education and individuals reporting more than twelve years of education (48.8% vs 19.8%). Data from modified Poisson regression models indicated that personal private prayer (PR=0.67, CI:0.47-0.97) and religious beliefs (PR=0.92, CI:0.84-1.00) were beneficial for Black men with modest incomes. Private prayer was inversely related to any cognitive impairment among Black men with more than 12 years of education (PR=0.51, CI:0.27-0.99). Full-scale studies of Black men are needed to further examine how SES can influence factors that may be protective against cognitive impairment among this population.

Gross anatomy courses that incorporate the use of cadaveric specimens feature the concepts of death and mortality in addition to structures of the human body. Although death is often a poignant topic for various religious traditions, the concept of religion is seldom considered in anatomy courses. In fact, a number of religious traditions consider the dead with the utmost respect and deem dissection practices to be somewhat disrespectful or taboo. Since the Liaison Committee on Medical Education Standards require medical students to acquire cultural competence in belief systems during their education, religious diversity and inclusion are important concepts to consider in medical curricula, especially in anatomy. This study aimed to determine the effects of first‐year medical students’ religious beliefs on their performance on several outcomes measures (e.g., exams, quizzes, final grade) in an anatomy course using cadaveric dissection. This study also aimed to determine if students noted any cultural insensitive practices among the faculty, teaching assistants, or fellow students and whether those practices might have impacted their overall anatomy experience. This study was deemed exempt by the University of Arkansas for Medical Sciences Internal Review Board. The student volunteers (n=151) were administered a survey inquiring about their dissection and course experiences as well as interactions with their cadavers. The survey also inquired about students’ demographic information, including their religious or secular beliefs and practices, and their views on religious or secular diversity, cultural sensitivity, and other forms of sensitivity. Most students identified with Protestant Christianity (n=62) while others identified with Catholic Christianity (n=10), other forms of Christianity (n=24), Agnosticism (n=19), Atheism (n=14), non‐religious spirituality (n=10), Hinduism (n=4), Buddhism (n=3), and Islam (n=2). Several students (n=3) preferred not to answer. A majority of the students (n=82) felt that religious or secular diversity is important to consider and that they (n=120) engaged in culturally sensitive practices in regards to respect for various religious or secular beliefs during the dissection experience in the gross anatomy lab. Only a minority of students (n=57) thought other forms of sensitivity (e.g., gender sensitivity, disability sensitivity, etc.) were important to consider in an anatomy course. Further analyses will determine whether the students’ religious or secular beliefs and practices influenced their performance on their quizzes, exams, and final grade in the gross anatomy course and whether the students who felt like they did not engage in cultural sensitive practices had a negative experience overall. A discussion of cultural competence and of topics such as religious or spiritual diversity and gender sensitivity might be critical to implement in a gross anatomy course. A more inclusive environment in which all individual characteristics are considered and valued might foster improved learning and experiential outcomes.

General and COVID19-specific emotional stress: Religious practice as a potential coping strategy

Religious beliefs and practices are fundamental to who people are, and they are critical to the well-being of individuals, families, and societies. Religion gives purpose to individuals’ lives, can motivate hard work and moral behavior, and can have enormous positive physical and psychological benefits. This chapter explores differences among Catholics and between Catholics and other Americans in their religious beliefs and practices. It shows that white and Latino Catholics have similar religious beliefs and practices, including levels of religious strength, participation in Mass and other religious practices, and views of issues with religious significance. They differ in their reports of having a born-again experience and views of divorce. However, both white and Latino Catholics diverge notably from Church teaching on key beliefs and practices.

This study sought to explore religious practices and beliefs that violate the rights of children with disabilities in Zimbabwe. The authors employed a qualitative approach in exploring cultural and religious beliefs and practices abusive to children with disabilities. Authors used exploratory-descriptive case study design and purposive sampling in selecting participants. Data collection took place in Dzivarasekwa, a high-density suburb in Harare among children who were receiving rehabilitation services at Harare Hospital and their caregivers. The study established that children with disabilities who come from some apostolic families are disadvantaged, as their parents believe that demonic spirits causes disability. This then leads to heightened levels of discrimination. The study also found out that there are remedial but harmful cultural and religious practices. The study recommends that rigorous awareness raising is needed for communities to support people with disabilities, formation of support groups amongst people with disabilities themselves, introducing holistic interventions that address issues of cultural and religious beliefs and continuous training for frontline workers to keep in touch with current best practices, policies and laws around disabilities.

To advance understanding of youth religiosity in its sociocultural context, this study examined the associations between parents' and adolescents' religious beliefs and practices and tested the roles of parent and youth gender and youth ethnic identity in these linkages. The sample included 130 two-parent, African American families. Adolescents (49% female) averaged 14.43 years old. Mothers, fathers, and adolescents were interviewed in their homes about their family and personal characteristics, including their religious beliefs. In a series of 7 nightly phone calls, adolescents reported on their daily practices, including time spent in religious practices (e.g., attending services, prayer), and parents reported on their time spent in religious practices with their adolescents. Findings indicated that mothers' beliefs were linked to the beliefs of sons and daughters, but fathers' beliefs were only associated with the beliefs of sons. Mothers' practices were associated with youths' practices, but the link was stronger when mothers' held moderately strong religious beliefs. Fathers' practices were also linked to youth practices, but the association was stronger for daughters than for sons. Findings highlight the understudied role of fathers in African American families, the importance of examining religiosity as a multidimensional construct, and the utility of ethnic homogeneous designs for illuminating the implications of sociocultural factors in the development of African American youth. (PsycINFO Database Record