Different Types Of Religiosity Research Articles

The Swedish version of the multidimensional inventory for religious/spiritual well-being - Part II: Development of a four-field typology.

In the field of mental health, religiosity and spirituality have gained particular attention in recent decades. However, only a few studies to date have investigated the effects of different types of religiosity and spirituality. In association with the recent introduction of a Swedish version of the multidimensional inventory of religious/spiritual well-being (MI-RSWB-S), the present study aimed to identify possible types of Religious/Spiritual Well-Being by using cluster analyses and to examine the extracted groups for differences in the sense of coherence (SOC), the Big Five personality factors, and central aspects of religiosity. Additionally, the study design was intended to further contribute to the validation of the MI-RSWB-S. Based on a convenience sample of Swedish students (N = 1,011), initially obtained for the development of the MI-RSWB-S, the study included the MI-RSWB-S, the 13-items sense of coherence scale, the 10-item personality inventory, and the centrality of religiosity scale. For the statistical analysis, cluster analyses and one-way analyses of variance (ANOVAs) were conducted. The cluster analyses yielded the following four groups: Religiosity and spirituality high (n = 124), religiously oriented (n = 200), spiritually oriented (n = 149), and religiosity and spirituality low (n = 538). The groups differed in most aspects of well-being, in the personality dimensions agreeableness and openness to experience, as well as in central aspects of religiosity. In contrast, no differences were found for SOC, extraversion, conscientiousness, and emotional instability. Our results suggest that different types of religious/spiritual well-being are associated with mental health and personality dimensions in substantially different ways, thus offering an interesting potential for future research.

The Relationship Between the Dimensions of Religiousness and Militarist Political Culture Within the Citizens of Serbia

The authors use data obtained through empirical study of the relationship between different types of religiosity and militarist political culture. The three concepts of religiosity are: religious belief, attitude to religious confession, and personalised religiosity. Given the content of each dimension, religious belief and attitude to religious confession can be defined as forms of classical religiosity, while personalised religiosity could be defined as secular religiosity. The aim of the paper is to investigate the relationship between the religiosity of citizens in Serbia and the country’s militarist political culture. Secondary data analysis of the European Value Study (EVS) was used. The highest degree of support for the militaristic form of political culture is contained within the secular form of religiosity – personalised religiosity (which can be varied, from belief in objects to para-religious and religious beliefs). This connection stems from the need to find security.

Identifying patterns of religiosity in adults from a large UK cohort using latent class analysis

Background: Religiosity is a complex, multifaceted construct, comprising a variety of beliefs and behaviours. Much of the previous research that seeks to quantify religiosity has made use of variable-centred approaches, which place individuals on a continuum of religiosity. However, alternative approaches provide a way to examine different types of religiosity, represented by heterogeneous classes of religious (non)belief. The aim of this study was to apply a person-centred approach to understanding religious beliefs. Methods: The present study used latent class analysis to identify classes of belief and non-belief in mothers (n=12429) and their partners (n=9953) from the Avon Longitudinal Study of Parents and Children, a large cohort study based in the UK. For this, we used a range of religious belief indicators. We also examined a number of socioeconomic factors, to identify differences between classes, using logistic regression. Results: We identified four different classes of religiosity which we named Highly Religious, Moderately Religious, Agnostic, and Atheist, with similar configurations in both men and women. We also found that class membership was associated with several socioeconomic factors. Conclusions: The findings provide an insight into different patterns of religiosity in adults in the UK. These classes could be used as exposures in future studies of religiosity and how it relates to a variety of outcomes in both mothers, partners, and their offspring.

A Multidimensional Construct of Religiosity Among Baby Boomers and Trajectories of Social Attitudes

Although a number of studies have examined relationships between religiosity and social attitudes, less is known about how these relationships change over the life course using a multidimensional construct of religiosity among Baby Boomers. A multidimensional construct of religion allowed us to take a more person-centered approach to religiosity, whereby we examine the association between Baby Boomers with different types of religiosity and the trajectories of their political and gender role attitudes over a period of transition from early to later adulthood. We selected 798 young-adult Baby Boomers from the 1971 wave (mean age: 19 years) of the Longitudinal Study of Generations (LOSG) and tracked their political and gender role attitudes through until the 2016 wave (mean age: 64 years). Using latent class analysis, we identified four latent religious typologies: strongly religious, weakly religious, liberally religious, and privately religious. We found that Baby Boomers in the strongly religious class reported the most conservative political and gender role attitudes among the four classes over this period of transition. Baby Boomers in the privately religious class were conservative in their political and gender role attitudes than those in the weakly religious class. The liberally religious group generally reported the second most conservative political attitudes among the four identified groups, but reported the least conservative gender role attitudes of the four groups. Findings suggest that early religiosity may serve as a significant predictor affecting political and gender role attitudes throughout the adult life course.

The Different Patterns of Religiosity and Their Relationship with Cloninger’s Temperament and Character Model

The aim of our study is to create a more detailed and accurate picture of the complex relationship between personality and religiousness by describing the person’s religiousness in a multidimensional way. The sample for study consisted of 240 subjects (161 females, 79 males; mean age: 22,53, SD= 2,98) who attended church at least occasionally. We divided up different types of religiosity by the way in which they are followed: compiling the participants’ different critiques based on their responses regarding religious practice, on the data from the Hungarian Shortened Post Critical Belief Scale (Martos et al., 2009), and the Hungarian version of the Age Universal I-E Scale (Kézdy et al., 2018). For the measurement of personality based on the Cloninger’s psychobiological theory, we used the Shortened Hungarian Cloninger Temperament and Character Inventory (TCI 56) (Paksi et al., 2009). K-means clustering and one-way ANOVA-s were used to explore and compare the patterns. The results of the study show that in terms of personality traits, there are significant differences between the different types of religiousness. Therefore, interpreting and analyzing piety and personality as a complex system could help to understand religious practice and education in a more differentiated way.

Religion, Power, and Contemporary Art in Central Asia: Visualizing and Performing Islam

This article examines diverse perceptions and discourses of Islam, fundamentalism, spirituality, and culture in the contemporary Central Asian context, revealed through the study of contemporary art and its discussions about these phenomena. While many online sources and social media accounts provide a framework for different types of religiosity—cultural, pious, or fundamental—contemporary art in the region serves as a platform for critiquing religion as a whole. I use the examples of the most famous works by prominent Central Asian contemporary artists, who discuss Tengriism, Islam, and other religious practices in their works, performances, and videos. The diversity of online platforms that transfer discussions of Islam and religion to the digital forums through which third-wave artists promote their works also create space for more pluralistic views of—and discourses on—Islam.

An Examination of the Relationship between Characteristics of Sect-Like Religiosity and Community Volunteering among U.S. Churchgoers

Previous research indicates a robust relationship between religious participation and volunteering. However, religion is a multidimensional phenomenon and relatively few studies have examined the effects that different types of religiosity have on the likelihood of volunteering. In this article I extend our understanding of the link between religion and volunteering by examining the effect that several characteristics associated with sect-like religiosity have on the likelihood of community volunteering among U.S. churchgoers. My findings indicate a more nuanced relationship between volunteering and religious belonging, practice, and experience than previous studies have shown. Density of congregational friendship networks and frequency of evangelism are found to increase the likelihood of volunteering through and for religious congregations while supernatural experiences and frequency of evangelism are found to increase the likelihood of volunteering outside of the congregation. Religious strictness is found to decrease the likelihood of volunteering outside of the congregation. Implications for our understanding of the link between religion and volunteering are discussed as well as directions for future research.

Different Types of Religiosity and Lay Intuitions About Free Will/Determinism in Turkey

ABSTRACTReligiosity has been found to be positively associated with belief in free will (FW) in the Western world. In the Muslim world, however, religiosity exhibits several characteristics that set it apart from the Western world, including an overemphasis on fate or divine predestination. We, therefore, investigated FW/determinism beliefs and different types of religiosity and conservatism in two samples in Turkey, a predominantly Muslim country (N = 1,690). In Study 1, a confirmatory factor analysis showed that FAD-Plus provided good fit to the data. Study 2 revealed that FW belief is not related to any of the religiosity measures (intrinsic, extrinsic, quest), whereas fatalistic determinism is consistently related to religiosity. The unique predictor of free will turned out to be belief in a just world. Overall, these findings indicate that FW belief is not inherently related to religiosity in Turkey, whereas fatalistic determinism is central to Turkish people’s belief systems.

The relation between different types of religiosity and analytic cognitive style

Analytic cognitive style (ACS) has usually been found to be negatively correlated with religiosity. Several recent studies, however, challenged this finding claiming, for example, that the presumed association is an artifact of the order of presentation of the ACS and religiosity measures or that ACS might be differently related to different types of religiosity. Furthermore, almost all data in this field of research come from Western Christian samples. We, therefore, investigated whether ACS is related to four types of religiosity (intrinsic, extrinsic, quest, and general religious belief) and whether this relation stems from an order effect in three different studies with four different non-western samples (total n=1329). The results reveal that there is no order effect and that ACS is negatively correlated to intrinsic/extrinsic religiosity and general religious belief, corroborating initial findings. Additionally, we found a positive correlation between ACS and quest religiosity. The results point to the importance of distinguishing different types of religiosity in religiosity-cognitive style studies.

Intergenerational transmission of religiosity among Hungarian large families

In our study we examine large families as a special layer of the Hungarian society, in terms of intergenerational transmission of religious self-identification. In the research we applied dyadic data analysis. Our data revealed that family is the prime field of religious socialization and detected a significant correlation in the religiosity of fathers, mothers and their offspring. While examining the religiosity of parents and their children, we could not find any data which would justify the assumption that this significant correlation could be partially explained by the cultural stereotypes, or by the shared values of society. Furthermore we found that birth order has an effect on the success of transmitting different types of religiosity intergenerationally and is inherited with various efficiencies.

Welcome (one) more child: perspectives from mothers of large and non-large families

Background: In many countries around the world we are currently witnessing a large decrease in the fertility rate. This phenomenon brings several social sustaining problems. Large families (families with three or more children) seem therefore essential on contradicting this tendency. The aim of this study is to explore attitudes towards conception in large (LFM) and non-large families mothers (NLFM). Methods: We used a quantitative approach (N=210 LFM; 170 NLFM) and we analyzed how the family type relates to variables such as satisfaction with life, religiosity, attitudes towards contraception, and attitudes towards abortion. These variables were accessed in each participant through an online survey. Results: We found evidence supporting the hypothesis that LFM have higher levels of satisfaction with life and religiosity; they have more negative attitudes towards contraception and abortion. We have also tested the hypotheses of the relationship between family type and attitudes towards contraception and abortion being moderated by the strength of different types of religiosity, finding some supportive data, at least for the attitudes towards contraception. Conclusion: Although we conclude that additional research on large families and reproductive behavior is needed, this study emphasizes some of the factors that differentiate the specific population that contributes to an increase the fertility rate.

Religiosity and Prejudice: Different Patterns for Two Types of Religious Internalization

ABSTRACT The literature on the relationship between religiosity and prejudice has shown inconsistent findings. We argue that it is necessary to distinguish between different types of religiosity and that its relationship with prejudice is mediated by different values. Results of two studies conducted in Italy show that identified religiosity and introjected religiosity predict different levels of prejudice toward Muslim immigrants. Moreover, the negative relationship between identified religiosity and prejudice was mediated by prosocial values, whereas valuing conformity mediated the positive relationship between introjected religiosity and prejudice. The results show that it is possible to better understand the relationship between religiosity and prejudice by disentangling the different ways of being religious.

Téléprédication et port du voile en Tunisie

The newly widespread and highly popular presence of Islamic TV-preaching on Arab satellite channels has accompanied the re-composition of religious practice in the Arab and Muslim world, becoming the primary means of religious transmission. The authors define and illustrate the re-composition in terms of personal ethics and identity affirmation, which are implied by this new mode of marketing strategy in a Tunisian society already shaped by the global market economy and its consumer ethos. On the basis of an empirical study consisting of participant observation and interviews with 48 veiled Tunisian women, the authors propose two religious ideal-types, corresponding to two different interpretations of mega-star TV-preacher Amr Khaled’s preachings and two different types of religiosity, which are the express of different ways of legitimizing the wearing of the Muslim veil.

The influence of religion on death anxiety and death acceptance

Parishioners (n = 130) of an Episcopal church in New York City participated in a survey to explore the relationship between the religiosity, death acceptance, and death anxiety. Among the four different types of religiosity measured by the Rohrbaugh and Jessor scale, theological religiosity was the only one to have a significant effect on death acceptance and death anxiety. Belief in God’s existence (r = −0.27), and belief in the afterlife (r = −0.25) were both negatively correlated with death anxiety (p < 0.01), and positively correlated with death acceptance (respectively, r = 0.21 and r = 0.22, p < 0.05). The effects remained significant even after controlling for a number of demographic variables using multiple regression procedures. Being a woman was the only demographic variable that was significantly correlated with greater anxiety about death. On average, women displayed significantly higher levels of death anxiety (M = 8.1, SD = 2.8) than men (M = 6.2, SD = 2.9).

Religiosity and suicide: findings from a nationwide psychological autopsy study.

Using data from a nationwide psychological autopsy study of all suicides in Finland occurring over a 1-year period, the authors investigated religiosity and its types among suicide victims. Overt active religiosity was identified in 245 (18%) of the victims. A history of psychiatric inpatient treatment and psychotic and depressive disorders diagnosed in psychiatric care were more common among the religious victims than among the nonreligious. The burden of major mental disorders seems to have been heavier among religious than nonreligious victims. The type of religiosity of victims was qualitatively characterized into four categories: (1) help-seeking from a religious congregation, (2) conflict with a religious congregation, (3) private religiosity, and (4) abandoned religiosity. Further research needs to address the psychological contents and psychiatric implications of different types of religiosity among suicidal individuals.

Høygud og kulturbringer - til Werner Müllers forståelse av de sentrale skogindianeres religioner

Werner Müller is one of the leading European scholars on North American Indian religions, with numerous, albeit somewhat controversial, works, primarily in German. According to Müller, the Indian Supreme God and Culture Hero, which is the topic of this paper, both have a cosmic structure. The Supreme God simply is the cosmos itself, integrating man and cosmos in total unity. In the figure of the Culture Hero, the focus in on man’s individuality within cosmos, but also transcending it. Consequently, Müller finds that the Supreme God and the Culture Hero represent different types of religiosity in Indian life. This is clearly seen in the Central Woodland area. This area brings to the fore primary creative forces in North American Indian religions, thereby also illustrating the underlying structures of Indian mentality. Müller’s strong focus on the irrational and pictorial character of Indian mentality brings him in opposition to dominant anthropological theories, but nevertheless deserves reconsideration for further development of research.