Child Religiosity Research Articles

Stage 2 Registered Report: Parental and Children’s Religiosity in Early Childhood: Implications for Transmission

ABSTRACT Religiosity in early childhood is an important, but underexamined, area of research, particularly in terms of parental influence. This study examines potential “transmission enhancers” in the association between parental and children’s religiosity in early childhood, ages 3 to 6. Overall, we hypothesized that parental religiosity will be positively associated with children’s religiosity. We examined religiosity for 235 dyads from Roman Catholic families through three dimensions: religious social identity, prayer, and God concept. We further tested four potential moderators which can enhance the association between parental and child religiosity, i.e. transmission. We considered one child variable (i.e. child age) and three familial variables (i.e. internalized parental religious motivation, active parental-child involvement, and credibility-enhancing displays). We expected that child age, internalized parental religious motivation, active parental-child involvement, and credibility-enhancing displays would strengthen the association between parental and children’s religiosity. However, for parents with lower religiosity, we hypothesized that none of these variables would moderate the link to child religiosity. Multivariate regression analysis of moderators with interactions did not show a significant effect of transmission enhancers but highlighted the importance of the child’s age as a predictor of children’s religiosity. Implications of transmission enhancers in the context of family religiosity are discussed.

Does childhood religiosity enhance learning motivation? Testing the role of Islamic religiosity using moderated mediation model

The study assessed the role of childhood religiosity in adult religiosity and learning motivation in university participants. Participants were 338 university students (mean age = 20.42, SD = 1.53, 47% men) selected from Islamic (50%) and general universities (50%). The findings showed that participants from Islamic university compared to those from general universities scored higher on religious altruism among religiosity outcomes and on self-efficacy and active learning strategies among learning motivation outcomes. The hypothesized associations between childhood religiosity, religious altruism, religious practice, and specific learning motivation outcomes were significant. Childhood religiosity predicted two learning motivation outcomes, self-efficacy and active learning strategies, and only religious altruism in the presence of religious practice mediated these associations. In addition, university status moderated these mediated associations with stronger indirect effects for participants from Islamic universities compared to those from general universities.

Peran Orang Tua dalam membentuk Religiusitas Anak pada Jemaat Gereja GKI Waliyauw Komba Kampung Yobeh

The role of parents in the development of children's personality is very important, especially in the formation of religious personality. Parents are the first means through which a child undergoes socialization and the formation of the child's personality. Because parents are a reflection of the child, it is expected that religious education in children will succeed in shaping the child's personality. The purpose of this study is to find out what are the roles of parents in fostering children's religiosity, what values children get from the religiosity, and how children are influenced in the practice of religiosity in the community. The location of this research is Yobeh village in Senthani district of Jayapura Regency. This research is a descriptive qualitative research. The data collection techniques used are in-depth interview, observation, and documentation. Data analysis includes the stages of data exploration, data classification, data validation, and conclusion drawing. The result of this study is that the role of parents is still not fully implemented. This is because there are still many parents who delegate their parenting role to other institutions. There are several reasons why this happens, because many parents do not have time to provide full care, because they are busy earning a living. But there are also parents who want to directly shape the religious role of their children, so there are also parents who teach their own religious education to their children. Evidently, parents directly or indirectly have a very large role in shaping the character and personality values of their children.

Individual‐Level Determinants of Religious Intergenerational Transmission: Evidence from Catholic Europe1

Although there is a rich body of research on religious transmission, relatively little attention has been given to studying this within specific religious traditions such as Catholicism, especially in Europe. Using data from the 2018 round of the International Social Survey Programme (ISSP), this study uses regression analysis to investigate individual‐level determinants of religious transmission in 12 European countries with a Catholic tradition. We find support for the idea that parental religious socialization impacts adults' religiosity. More specifically, we find that childhood religiosity has explanatory effects separate from the impact of parental religiosity and that the religiosity of the father has a greater impact on offspring religiosity than the religiosity of the mother. We also find that childhood church attendance has a stronger effect in former communist countries than in western European countries. Overall, this study suggests the religious socialization perspective should be considered more in religious group‐specific terms.

Education of Marginalized Groups: A Study on the Religiosity of Street Children in the Regency of Jember

Street children's rights are often neglected, including their right to receive religious education.This study examines the dimensions of religiosity of street children and the influencing factors, as well as the appropriate mentoring method for them. Data were gathered through observations, in-depth interviews, and focused group discussions were analyzed, and the results indicate that family, educational institutions, and social environment influence street children's religiosity. This study is built upon the researchers' experience carrying out a religious mentoring program for street children. The study suggests that street children maintain a sense of religiosity and its various dimensions. Formulating religious mentoring programs that align with the dimensions of religiosity is recommended.

Habituation Method In Developing The Religiosity Dimensions for Young Children

ABSTRACTThe challenge of developing religious values today is consistency and long-term memory. Because the development of religious values will be valid for the whole life of the child. This study aims to show habituation methods that can be used in developing dimensions of religiosity in the golden age. This research was conducted using qualitative research through a phenomenological approach. The respondents in this study were teachers and children in TK ABA Rewulu Kulon Yogyakarta. Techniques used for data collection with Focus Group Discussions, interviews and observations, while in analyzing data with data reduction, visualization, and data verification. The research obtained data that in carrying out the habituation method, it was carried out with several programs of habituation activities, namely dhuha prayers, almsgiving, memorization of prayers and hadith, studying and memorizing by applying the concept of Wafa Learning. The habituation method by applying several programs has been proven to build a dimension of religiosity for children faster, quality, fun and long-term. Application that is carried out consistently can build the dimendi of children's religiosity more optimally.Keyword: Early Childhood; Habituation Methods; Religiosity Dimension

The Association between Bullying Victimization and Subjective Well-Being among Children: Does the Role of Child Religiosity Matter?

Bullying is a major risk factor for poor psychological development for both children and adolescents worldwide. The current study, based on data from the International Survey of Children’s Well-Being (ISCWeB), explores the association between bullying victimization and subjective well-being as well as the moderating role of the child religiosity in this context among a sample of 2733 children aged 10–12 years old in Israel. Data was collected from children using self-reporting questionnaires, adopting a random stratified sampling method. A PROCESS moderation analysis was performed using SPSS for assessing the part played by child religiosity in moderating bullying victimization and the subjective well-being of children. This produced two key findings: first, children’s subjective well-being is negatively associated with bullying victimization; second, children’s religiosity serves as a protective factor by moderating the association between the child’s bullying victimization and subjective well-being. In light of the results, we recommend professionals who work with children to incorporate spiritual and religious resources into school-based interventions aiming at strengthening the child’s inner resilience and help overcome difficulties in their lives, based on a religious coping strategies.

The Associations between Religion, Impulsivity, and Externalizing Behaviors in the Adolescent Brain Cognitive Development (ABCD) Study

ABSTRACT In studies of adolescents and adults, religiosity has been identified as a protective factor for impulsivity-related behaviors and externalizing problems. No known studies to date have examined the relationship between religiosity and such outcomes in children. Thus, the current study examined in children whether (1) religion is associated with decreased impulsivity and externalizing symptoms, and if (2) religiosity is a protective factor in the association between impulsivity and externalizing symptoms. Data were from Wave 1 of the Adolescent Brain Cognitive Development (ABCD) study (children aged 9–10, N = 11,875). Two self-report measures and the Cash Choice Task assessed impulsivity; the Child Behavior Checklist assessed externalizing symptoms; and child religiosity was assessed in parent interviews. Structural equation models examined religiosity (affiliation, service attendance, importance) as a moderator between impulsivity and externalizing symptoms. Greater religious attendance was significantly associated with decreased impulsivity. Christian affiliation was associated with increased impulsivity as compared to other religions. Contrary to our hypotheses, religiosity did not moderate associations between impulsivity and externalizing symptoms. Findings suggest that impulsivity and externalizing behaviors are related to some domains of religiosity in children; however, the magnitude of the effect sizes was small, suggesting religiosity is not a particularly salient predictor of externalizing problems in children. Given these findings differ from those seen in studies of adolescents and adults, future studies should consider longitudinal designs to better understand how these relationships form across the lifespan.

PERAN IBU DALAM MENGAJARKAN MODERASI BERAGAMA PADA ANAK DI MASA PANDEMI COVID 19

Starting from the hadith narrated by narrated by Imam Muslim which means: "every human being is born upon fitrah. His parents made him Jewish, Christian or Majusi." From this hadith, it is clear that parents have big role in shaping children religiosity. Thus, the obligation of parents is to make children have religious maturity by doing religious moderation so that children develop an attitude of respect for other religions. Moreover, education during the Covid-19 pandemic which is more conducted at home makes the mother figure a determinant of the success of teaching religious moderation in children. The purpose of writing this article is to describe mothers and how to teach religious moderation to children during the Covid-19 pandemic. The research is qualitative research with grounded theory method, it used interview in collecting data with the help from related written references on the theory of religious moderation. The results of this article concluded 1) the urgency to prevent children from radical literacy in cyberspace, and 2) the stages of teaching Pancasila values that are in accordance with religious moderation in the neighborhood.

Considering the Relevance of Childhood Religious Experiences Through Centenarian Oral Histories.

The current study explored a sub-sample of 57 narrative focused on childhood religious experiences from the Oklahoma Oral History Project. Analyses identified three primary themes connected to childhood religiosity, including transmission, accessibility, and socializing. First, transmission of religiosity during childhood dependent upon a parent or grandparent. A second theme involved accessibility, which highlighted various advantages and disadvantages regarding child and family ability to attend religious services. Such opportunities and barriers were centered upon three subthemes involving rurality, transportation, and infrastructure. Finally, socializing represented a third theme. In particular, church attendance during childhood created unique opportunities for early-life socializing with family, friends, and neighbors. As a whole, key themes indicate that religiosity during childhood may be vital to the early formation of social opportunities and connections that may support positive and adaptive developmental processes in human longevity. Findings have implications relative to advancing conceptual understanding of the impact of childhood religious experience on developmental outcomes among long-lived adults.

God, Father, Mother, Gender: How Are Religiosity and Parental Bonds During Childhood Linked to Midlife Flourishing?

While research in the United States reveals favorable associations between religiosity and well-being during childhood, adolescence, or adulthood, whether childhood religiosity improves flourishing among U.S. adults remains unclear. Following a life-course approach, we examine whether childhood religiosity, measured in terms of the importance of religion growing up, associates with improved midlife flourishing. Drawing on national longitudinal data from the United States (1995–2014 MIDUS study), we find significant and large associations between childhood religiosity and midlife flourishing, measured in terms of overall and domain-specific flourishing. Its effect size was on par with key demographic predictors. However, in line with the deeply interlinked nature of family and religion, childhood religiosity was linked to midlife flourishing only in the presence of a favorable mother–child relationship growing up. Men raised in religious homes with high maternal warmth reported nearly three-quarters of a standard deviation higher flourishing than those with low maternal warmth. Further analysis confirmed that this combination of religion and family among men in particular increases the odds of adult religiosity, as men seem more susceptible to “losing their religion” when experiencing strained maternal relationships. Analysis of 20-year follow-up data collected in 2005 and 2014 finds continued associations between childhood religiosity and later-life flourishing, suggesting a beneficial trajectory carrying into old age. Overall, we conclude that any robust effects of religion on well-being across the life course are likely to be interwoven with family, gender, and other social institutions, perhaps tracing in part to the distinctive, personalized culture of American religion.

Can children's religiosity be built through family's religious culture and the discipline in attending TPA at school?

This study aims to find out the effects of family’s religious culture and the discipline in attending ‘Taman Pendidikan Al Qur’an (TPA) at school on the first grade students’ religiosity. This study used the ex-post facto quantitative approach, while the population was all first grade student in Pengasih District, Kulon Progo regency with a total of 585 students, then 238 of them were taken randomly as the sample. The technique for collecting data was using three questionnaires, such as students’ religiosity, family’s religious culture, and the discipline in attending TPA at school questionnaire. The research instrument was tested to 120 students. The validity test of the instrument used was the content validity with expert judgement technique, whereas the difference power index tested by product moment correlation formula. Instruments’ reliability was using Cronbach’s Alpha formula. The analysis of prerequisite test that had been used are the normality, linearity, and multi-collinearity test. Data analysis that used was multiple regression. The result shows that: 1) family’s religious culture partially gives significant effect on first grade students’ religiosity; 2) the discipline in attending TPA at school partially doesn’t give significant effect on first grade students’ religiosity; and 3) family’s religious culture and the discipline in attending TPA at school simultaneously give significant effect on first grade students’ religiosity with the effect is 5.2%.

The Contribution of The Intensity of Playing Online Games and The Supervision of Both Working Parents Towards Children’s Religiosity

This research aims to determine the contribution of the intensity of playing online games and the supervision of both working parents towards the child's religiosity in MAN 2 Probolinggo. There were 100 students of MAN 2 Probolinggo used as the samples. This study used purposive sampling technique with some criteria. In testing the hypothesis, the researcher utilized regression analysis techniques. The method of data collection was through questionnaires given to respondents. Based on the results of data analysis using logistic regression, it can be seen that the partial influence of the intensity of playing online games showed significance value of 0.000, which was smaller than 0.05, and the supervision of both working parents generated its significance value of 0.000 (smaller than 0.05) towards the religiosity of the child. These results indicate that there is influence of the intensity of playing online games and the supervision of both working parents towards the religiosity of the child in MAN 2 Probolinggo.

Transmission of Faith in Families: The Influence of Religious Ideology.

The family and denominational factors influencing intergenerational religious transmission have been examined in a substantial body of work. Despite research identifying religious ideology as a salient aspect of American religion, however, its role in religious transmission remains unexplored. In this study, I use the National Study of Youth and Religion to test whether children's worship attendance and centrality of faith in young adulthood differ based on whether their parents identify as religiously liberal, moderate, conservative, or none of these. I further test whether the strength of the relationship between parent and child religiosity differs between ideological groups. The primary finding is that religious transmission is stronger among children of religious conservatives than for any other group, while the other groups do not differ significantly from one another. These differences in transmission are largely explained by religious conservative parenting approaches, congregational involvement, and most importantly, more intensive religious socialization.

Social Capital and Prosocial Behavior among German Children

A robust literature connects children’s and adolescents’ social capital to a range of desirable outcomes, including increased academic achievement and decreased delinquency. We extend this research by extending possible associations with child social capital to positive behaviors, measured here as prosocial behaviors. We examine data on 6th graders in Germany. We select the German context in part because one important source of child social capital, participation in religious congregations, is not as prevalent in modern Germany as in the US samples from which many social capital studies are derived. We use data from the German National Educational Panel Study (NEPS) and measures of child social capital, including parent–child interactions, family activities, and religious participation, to predict prosocial behavior. Results indicate that social capital in the form of parent-child interactions in the home and child religiosity is associated weakly with greater prosocial behavior. These results suggest that adults can help children develop stronger prosocial norms by increasing interaction with their children and by exposing their children to network ties in religious settings, but also that social capital can be derived different ways in different contexts.

MEMBANGUN KETAHANAN RELEGIUS ANAK MELALUI ACTIVE PARENTAL INVOLVEMENT

The objectives of this study were to 1) determine the behavior of parents in educating children's religiosity; 2) identify children's actions in applying religiosity in society. The location of this research is in Ubung Village, Lilialy District, Buru Regency, because this location is assessed as the role of parents in educating children's religiosity very high and intensively. This research is a qualitative descriptive study. The method in this research is the method of observation with data collection techniques used, namely in-depth interviews, observation, and documentation. The sampling technique used was purposive sampling technique. The results showed 1) parental behavior in educating religiosity in the village of Ubung includes (1) democratic parenting or behavior. In this pattern there are four aspects applied by parents in Ubung Village, namely (a) aspects of affection, (b) aspects of communication, (c) aspects of self-control, (d) aspects of maturity demands; (2) permissive parenting; (3) attachment parenting; (4) authoritarian parenting; (5) helicopter parenting; (6) negligent parenting. 2) As for the children's actions in implementing religiosity in the community in Ubung Village, namely looking happy and happy in their interactions, never learning to control their behavior, having a high sense of care for their surroundings, often less happy, withdrawn, afraid, and less confident When comparing themselves with others, children tend to be afraid of expressing opinions, low self-esteem, and so on.

Peran Orang Tua Karir dalam Mengembangkan Karakter Religiusitas Anak

The role of parents in education is something that is very important to determine the success of their children's education. Between the role of parents in developing the character of children's religiosity that need to be considered in a child's moral development is mutually sustainable. The attitude of parents must be in accordance with what is taught to children. One of the roles of parents described above is as a motivator or motivator. Motivation in question can be in the form of encouragement to learn. At the time of learning sometimes the child will experience difficulties and decreased enthusiasm. Parents must provide encouragement so that children are more enthusiastic in learning and able to overcome difficulties. Religious character is a human character that always relies on all aspects of life to religion. Making religion a guide and role model in every speech, attitude, and deed, obeying the commands of God and avoiding the prohibition, if we refer to Pancasila, it clearly states that Indonesian people must believe in God Almighty with the consequences of carrying out all the teachings of their religion.

Connection between Parent–Child Religiosity: Moderated Mediation by Perceived Maternal and Paternal Warmth and Overprotection and Emerging Adult Gender

Previous research has shown a strong connection between parental religiosity and parenting behaviors in the transmission of religion from parent to child. Our study expanded upon previous research by examining how perceived maternal and paternal warmth and overprotection mediated the relation between parental and personal religiosity in males and females. A sample of 486 emerging adults reported maternal, paternal, and personal religiosity as well as their parents’ parenting behaviors. Results indicated that perceived paternal warmth served as a mediator for males only but neither perceived maternal nor paternal overprotection mediated the relationship between parental religiosity and emerging adult religiosity. Gender moderated the paths from perceived paternal religiosity to paternal overprotection, such that the relationship was stronger for females, and perceived paternal warmth to emerging adult religiosity, such that the relationship was stronger for males. Overall, results demonstrated that mediation effects occurred for males only, suggesting moderated mediation.

Does Childhood Religiosity Delay Death?

This study explores the potential long-term health effects of religiosity in the childhood home. Analyses use retrospective childhood data from the MIDUS survey linked to National Death Index records from 1995 to 2014. Findings from Cox proportional hazard models suggest that children brought up in highly religious households have a higher risk of mortality than those socialized in more moderately religious households, this despite such individuals having better overall health profiles. The surprising link between high childhood religiosity and mortality was confined to those who downgraded their religiosity. Those who intensified from moderate to high religiosity, in fact, seemed to be most protected. We call for future research to more clearly specify the intervening mechanisms linking childhood religion with adult health and mortality over the life course.

Connection between parent and child religiosity: A meta-analysis examining parent and child gender.

Many studies have indicated a relationship between parental and child religiosity, but the strength of the relationship has varied. Moreover, few studies have examined moderators of this relationship, and none have conducted a meta-analysis to determine a concise picture of the association between parent and child religiosity. The current study conducted a meta-analysis to clarify the relationship between parent and child religiosity as well as gender as a possible moderator. Analysis of 30 studies conducted over the past 27 years revealed that the strength of transmission of religiosity from parent to child is dependent on parent and child gender. Overall, effect sizes were strongest for sons, mothers, and the mother-daughter dyad. Thus, these results suggest that gender plays a major role in the connection between parent and child religiosity. (PsycINFO Database Record (c) 2019 APA, all rights reserved).