Dimensions Of Religiosity Research Articles

The Effect of Religiosity Values on the Quality of Human Resources: A Case Study on DTA Nurul Huda Kecamatan Cinambo

This study aims to identify the influence of religiosity values on the achievements of DTA Students of Nurul Huda Mosque, Cinambo District, Bandung City. To answer the research problem, a field survey was carried out by distributing questionnaires and interviews to the students of the Nurul Huda Mosque DTA. The population in this study was 120 people, but the sample studied was 65 respondents with the random sampling method. Measurement of religiosity and achievement were done using a Likert scale of 5 and testing of questionnaire instruments by conducting validity and reliability tests. The value of religiosity is developed in 5 dimensions, while achievement is developed in 2 dimensions, namely academic and nonacademic achievement. The estimation results partially concluded that of the five dimensions of religiosity, only one significant dimension, namely the intellectual property dimension was competitively religious. However, together the five dimensions of religiosity statistically affect the achievements of students of the Nurul Huda Mosque DTA. Therefore, it is necessary to strengthen the value of religiosity in prior to form a religious competitive character.
 Keywords: religiosity, achievement, human resources

The Help of God and Fear of Man: Comparing Anxiety and Religiosity in Fury (2014) and Merah-Putih (2009)

This research aims at investigating the influence of religiosity on anxiety during the war. This research compares two contrasting military leader characters to identify the influence on the way that these characters cope with war-induced anxiety. The main comparative objects are the characters Don from the movie Fury (2014) and Amir in Merah-Putih (2009). Both characters show similar anxiety and religiosity but differ in how they cope with anxiety. The general assumption is that religiosity helps to cope with anxiety. This research uses Freud’s psychoanalysis theory to study the characters. By comparing these characters, we may find the relation of religiosity towards anxiety, and we may also find other influences such as the character’s motivation and backstory. The five dimensions of religiosity, as explained by Glock Stark and Freud’s psychoanalytic theory on anxiety, determine religiosity and anxiety. The variables are expressed through practice, discourse, and symbols by both characters in scenes and dialogues. The findings are listed in three items: 1) The coping mechanism for anxiety works not only to repress but also to create new anxiety. 2) The new anxiety can be so much worse than the initial anxiety. 3) Religiosity is not a necessary variable in dealing with anxiety. Additionally, the founding of new anxiety contributes to previous theory on anxiety.

Review of psychological studies on correlates of youth religiosity in post-socialist Bosnia and Herzegovina

Research on religiosity in Bosnia and Herzegovina (BiH) and former Yugoslavia during the socialist period consistently shows that the majority of inhabitants (70–80%) identify as not religious. In the 1990s, many things changed in BiH, the most important definitely being the fall of the socialist system, expansion of ethnic awareness among all three dominant peoples (Bosniaks, Serbs, Croats), and ethnic war. These social circumstances were followed by changes in the relationship towards religion. Religion has become a very important and socially desirable ideology. In this survey, we review psychological surveys and investigate to what extent young people in the post-socialist context of BiH are religious, and we examine the relationship between religiosity and other social, psychological, and demographic variables. The results of close to 50 empirical surveys have been analysed. Papers were written in the period from 2000 to 2022. All papers included samples from BiH. The paper with the smallest sample had 163 respondents, while the biggest sample amounted to 7,000 respondents. The majority of papers had 300–550 respondents. All surveys encompassed young people between 15 and 25 years of age. The instruments used in most of the cases were the religiosity scales that rely on Allport’s concept of religious orientation, and they imply the existence of intrinsic and extrinsic dimensions (subscales) of religiosity. The results of most of the research show that around 70–90% of participants identify as religious. People in Bosnia and Herzegovina are keen on identifying as religious, but that is much less accompanied by adequate and concrete religious attitudes and behaviours. Socio-demographic variables can be important for expressing religiosity, but those correlations are not consistent. Religiosity almost regularly correlates with conformity, authoritarianism, and conservatism. There is a tendency that religiosity can be a determinant of personal well-being. Correlation is found with better family relations, altruism, lower anti-social behaviours, and, in some research, greater satisfaction with life and optimism. In contrast to that, religiosity can be connected with certain realistically or potentially problematic constructs such as social and ethnic distances, authoritarianism, dogmatism, and ethnocentrism. In the future, it is necessary to work on the development of religiosity, which is a factor of internal and social well-being, and not of intergroup disputes.

Youth Religiosity in Catholic European Countries

Abstract This article compares youth religiosity in each Catholic European country (CEC) in two perspectives: with the rest of the population (35+) and among youth over time. Based on EVS (European Values Study) and ISSP (International Social Survey Programme), data comparisons are also made between CEC s, as well as between and within European regions. Three dimensions of religiosity are examined: community, belief, and practice. Results confirm that in general youth religiosity is lower than among the older age group and decreases over time with some exceptions. Results also confirm the theories of cohort replacement and of multiple secularizations.

Just World Belief and Religiosity in Adolescents

A just world belief is a belief that individuals develop that everyone finds what they deserve and that every person will receive a reward for every act they do, good or bad, that is, that the world is fair. The just world belief theory, which is like the consistency theories, was developed by Melvin Lerner in 1980. The theory of the just world belief emerged because of the realization of the tendency of people to legitimize injustice in the events they witness. Therefore, studies of the belief in a just world in the first two decades have generally focused on the tendency to justify injustice and humiliate the victim. Until the age of seven or eight, children believe in immanent justice and think that actions they deem wrong will be punished automatically. With adolescence, the immanent belief in justice turns into a belief in a just world. From this point on, the belief in a just world has two aspects: the personal belief in a just world and the general belief in a just world. Belief in the just world religion, environment, age, etc. has a relationship with the elements. In addition, adolescence is the period when a person's ideas about both justice and religion develop during the stages of life and are sensitive to these issues. There are few studies on just world beliefs in Turkey, and among these, there is no study on its direct relationship with religiosity. In this study, it is aimed to reveal the relationship between belief in a just world and religiosity during adolescence. In the study, the relationship between belief in a just world and religiosity was carried out with the participation of 428 high school students studying in five different high schools in the 2020-2021 academic year living in Gaziantep. In this context, adolescents' belief in a just world and its sub-dimensions, personal belief in a just world and general belief in a just world, were examined by using the questionnaire technique and the relational screening model. The data were analyzed using SPSS 19.0 statistical software. As a result of the research, significant relationships were found between the dimensions of religiosity and just world belief according to the results of correlation and regression analyses. When the relationship between the sub-dimensions of just world belief and religiosity was analyzed, it was found that personal just world belief and general just world belief had a weakly significant relationship with religiosity. Accordingly, with the increase in religiosity, an increase in the belief in a just world has been determined. When we look at the effect of the sub-dimensions of religiosity on the belief in a just world, it has been determined that the sub-dimensions of influence and worship have a positive effect on the belief in a just world, while the sub-dimensions of faith and emotion have no significant effect on the belief in a just world. As a result, when there is an increase in the dimensions of influence and worship, it has been seen that there is an increase in the belief in a just world. The most effective of these two is the effect size. * This study is derived from a master's thesis entitled "Just World Belief and Religiosity in Adolescents", completed by Muhammed Şahbaz in 2022 under the supervision of Assoc. Prof. Dr. Behlül Tokur (Ankara Yıldırım Beyazıt University, Institute of Social Sciences, Master's Thesis, 2022).

Exploring Coping and Religiosity in an Indian Ashram for Older Adults.

With the aging of Indians and the cultural context of family care, faith-based ashrams are a possible middle way for older adult care for strained families. Religiosity is multidimensional, but it is unclear how its different dimensions relate to coping. This exploratory study investigates the profile of residents living in a faith-based ashram of Haridwar, a pilgrimage town in Northern India. Additionally, it examines religiosity and coping in this population, and the correlates of positive coping response (PCR). Preliminary field survey helped zero in on a single consenting ashram. We included 95 older adult participants (≥ 60 years) residing for more than six months. Relevant dimensions were captured with a survey interview form to record sociodemographics, BriefCOPE, and Duke University Religion Index. The sample was representative of the institutionalized older-adult population considering the overlap of sociodemographics (age, gender, and marital status). We conducted linear regression to examine possible predictors of PCR. Most older adults were Hindus, higher educated, married, and lived with their spouses. The participants were highly religious. Coping through religion was most common, followed by active coping. On linear regression, a significant model emerged [F (13, 63) = 3.411, p < .001), where age, education, and organizational religious activity were significant predictors of PCR. However, other sociodemographic (sex, marital status, economics, family contact) and dimensions of religiosity (non-organizational religious activity and intrinsic religiosity) variables failed to predict PCR. Lesser age, higher education, and involvement in the public practice of religiosity are essential contributors to PCR in older adults. How different aspects of religiosity influence coping and lend meaning to dealing with stress, needs further exploration.

Investigating Institutional Investors' Behaviours toward Cash Waqf Linked Sukuk (CWLS) using DTPB

Cash Waqf Linked Sukuk (CWLS) is a newly developed social investment instrument to stimulate Indonesia's productive waqf movement. CWLS has numerous commercial and social benefits and worship values. However, despite these advantages, it takes a long time for CWLS to collect funds due to various challenges and inadequate investors' response rate, which is still far from expectation. Thus, this study looks into the contributing factors and antecedence that entail and determine the decision of an institutional investor to invest. The theoretical framework applied the decomposed theory of planned behavior (DTPB). Additionally, it highlights a new perspective by delivering the specific determinants that impact investors' attitudes, moral norms, and perceived behavior control. These factors offer a deep understanding of the association and determine their definite effects on intentions. Based on a survey of 250 respondents, analyzed using partial least squares – structural equation modeling (PLS-SEM), it was found that the proposed hypotheses were accepted. Above all, the important finding is the contribution of attitude as the dominant determinant impacting the investor's intention. It was mainly driven by perceived Ihsan as part of the Muslim religiosity dimension reflecting the spirit to do good. This study's findings provide deeper insight into untested behavior literature. This study will also benefit policymakers, academicians, and future researchers.

Construction Of Islamic Philanthropy Based On Local Culture (Study On Wonorejo Digital Village, Poncokusumo District, Malang Regency)

Indonesia as a country with a majority Muslim population has philanthropic developments that are quite encouraging both nationally and globally. This cannot be separated from the influence of the dimension of religiosity in Islam which is constructed in the culture of society. One of the customs that has been passed down for generations and continues to be preserved by the people in Wonorejo Village, Poncokusumo District, is the existence of various congregational traditions that become a forum for Islamic philanthropic practices typical of the Wonorejo Village community. This paper aims to analyze: 1) the construction of Islamic philanthropy in the Wonorejo Village community; 2) the process of acculturation of Islamic educational values into the local culture of the Wonorejo village community, and 3) the influence of local culture-based Islamic philanthropy on the socio-economic conditions of the Wonorejo Village community. The theoretical approach used is the social construction theory of Peter L. Berger and Thomas Luckmann and the Koentjoroningrat acculturation theory. Location is restricted in Wonorejo digital village Poncokusumo Malang. This research is a descriptive qualitative research. Data collection is carried out by observation, interview and documentation techniques. Data analysis techniques include data reduction, data presentation and conclusions. While checking the validity of data through triangulation. The results of the study found three things in the moment of externalization (the existence of exemplary characters), objectification (the existence of institutionalized community appreciation) and internalization (normative-theological-conservative, sociological-pragmatic-calculative, sociological-empirical-intuitive typologies). Meanwhile, in the acculturation process of Islamic philanthropy and local culture, there are a) influential scholars, b) group lifestyles, c) the means of practicing Islamic philanthropy, and d) the positive response of the community. Meanwhile, in the process of the influence of local culture-based Islamic philanthropy on the socio-economic conditions of the community, the people of Wonorejo digital village feel that the practice of zakat, infak and sadaqah and waqf has become a necessity and even creates a pattern of friendly, harmonious and peaceful relations even though it is not optimal in alleviating poverty in the local community, especially the absence of the use of technological media as a base for local Islamic philanthropy.

The Experience Sampling Method: A New Way of Assessing Variability of the Emotional Dimensions of Religiosity and Spirituality in a Dutch Psychiatric Population.

Religiosity and spirituality (R/S) are often regarded as being relatively stable over time. The present exploratory experience sampling method (ESM) study aims to assess the variability of three R/S parameters concerning affective representations of God and spiritual experiences in a psychiatric population. Depressed in- and outpatients self-identifying as being spiritual or religious participated, from two Dutch mental health care institutions. The twenty-eight participants rated momentary affective R/S-variables up to 10 times per day over a 6-day period when prompted by a mobile application. All three examined R/S parameters varied significantly within the day. ESM examination of R/S showed good compliance and little reactivity. This indicates that ESM offers a feasible, usable, and valid way to explore R/S in a psychiatric population.

Measuring the Empathy of Medical Students in Ahvaz Jundishapuz University of Medical Sciences and Its Relationship With Their Age, Sex, and Religiosity

Background and Objectives Empathy plays a social role in interpersonal relationships, including interactions between doctors and patients. This study aims to investigate the level of empathy in students Ahvaz Jundishapur University of Medical Sciences (AJUMS) and its relationship with age, sex, and religiosity. Subjects and Methods In this cross-sectional descriptive study, participants were 361 AJUMS students, who were selected using a convenience sampling method in 2020. Jefferson scale of empathy and Glock &amp; Stark religiosity scale were used to collect data. Data were analyzed using an independent t-test, Pearson correlation test, and linear regression. Results The mean total empathy score of students was 106.42±14.82, and their mean total religiosity score was 57.04±14.19. A statistically significant relationship was observed only between empathy and the emotions dimension of religiosity (r=0.125, P=0.018). No significant relationship was observed between empathy and the total score of religiosity and its other dimensions. The mean empathy score in female students was significantly higher than in male students (109.15 vs. 103.02, P˂0.001). Regression analysis results showed that the emotions dimension of religiosity, age, and sex were able to predict the level of empathy in students. Conclusion The empathy in AJUMS students is at a relatively favorable level, and has a positive significant correlation with the emotions dimension of religiosity in them. It is recommended to develop plans to strengthen the empathy of medical students and include an educational course in their curriculum so that they be able to improve the mental and spiritual health of patients.

Youth Religiosity: A Bibliometric Coverage and Quantitative Assesemnt of Internal and External Dimensions

Abstract Due to its complex character, the evaluation of the way an individual is religious involves multidimensional approaches, which includes both aspects of creeds and effective manifestation. The exhaustive bibliometric analysis reveals eight main research themes of interest, at the interaction of religiosity and youth. In the context of assessing religiosity, the paper further provides an analysis of the religious phenomenon among Romanian adolescents and young adults. It employs an exploratory factor analysis for identifying the specific religiosity dimensions, and principal components analysis for reducing dimensionality and for a more in-depth analysis. Both adolescents and young adults exhibit a relatively strong level of internal religiosity, which pertains to personal beliefs and faith. Additionally, both groups demonstrate a moderate level of external religiosity, which refers to religious practices and behaviours.

Religiusitas Holistik dalam Kebijakan Kementerian Agama terhadap Orientasi Majelis Taklim di Indonesia

Social and religious problems in the midst of globalization are a major challenge for the life of modern society, including Indonesian muslims. The purpose of this study is to identify and explore the values of religiosity in the orientation of the taklim assembly in the Regulation of the Minister of Religious Affairs no.29 of 2019 concerning the Majelis Taklim. Qualitative studies in the form of literature studies use a normative-philosophical approach. The theory of the dimension of religiosity formulated by C.Y. Glock and R. Stark became the theory of analysis of the focus of study discussion. Research data is obtained through documentation techniques. Meanwhile, data analysis techniques through data reduction, presentation, and verification.This study concludes that there is a dimension of increasing various aspects of religiosity in the political policy of the Ministry of Religious Affairs related to the orientation of majelis taklim in Indonesia, including the increasing of religious social attitudes in the formation of pluralist, humanist, and nationalist personalities, and the improvement of intellectual, faith, ritual, and spiritual in the formation of scientific and religious personalities. The theoretical implications of this study show that increasing religious religiosity holistically can be internalized through the political policies of non-formal religious educational institutions in Indonesia. The limitations of this study have not examined practical problems related to the orientation of increasing the variety of dimensions of religiosity in the activities of majelis taklim in Indonesia.

Do Gender, Financial Income, And Religiosity Influence Indonesian's Donations?

This study aimed to identify whether gender, financial income, and religiosity influenced Indonesians' donation behavior during the 2021 Covid-19 pandemic. Besides that, its purpose is also to determine which religiosity dimension significantly correlates to the Indonesians' donation intention during the Covid-19 outbreak. The research questions whether gender, financial income, and religiosity influence Indonesian people's donation behavior in the 2021 Covid-19 pandemic era. The data was collected through questionnaires to 334 respondents in 34 provinces in Indonesia that were then analyzed using Partial Least Square (P.L.S.); it was found that financial income, gender, and religiosity significantly influence donation behavior. The religiosity dimension significantly influences donation behavior is the sincerity of Zakat (Islamic charity tax for wealth) paying routine behavior. In contrast, the religion literature study behavior significantly negatively influences the respondents' donation behavior. This study successfully proves that there are influences of gender, financial income, and religiosity on the respondents' donation behavior. This is very important for many stakeholders, like the government, N.G.O.s, and Zakah Institution, so they can formulate policies and strategies to increase the participation of Indonesian in donating.

Religiosity to green purchase under emotional and greenwashing factors

The advancement of the economy has negatively affected the environment. Green products/services were made as solutions to the problem. Even though there is much research on influential factors to green consumption, the relationship between religiosity to green purchases is scattered and contains many gaps. Therefore, a theoretical model was developed to study the relationship of two dimensions of religiosity to green purchases under the effect of gratitude and greenwashing factor. Theoretical and practical contributions were the concern within this research paper. First, three new theoretical ideas included in the research paper were introduced for the academic community to explore as there have not been any previous studies that research these ideas. Second, as the event of Corona pandemic played an important alert in humans to raising their awareness of protecting the environment, this research paper will help Marketers and Policymakers to imply the results and benefit their businesses, and their countries accordingly. A sample of 483 respondents was collected by convenient and snowball sampling method through a questionnaire-based survey from big cities of Vietnam. Through the PLS-SEM analysis method, the results reveal some findings. First, people with inner religious tendencies can take action to purchase green products/services more easily than those with outer tendency. Second, the gratitude factor does not moderate the relationship between green purchase intention and green purchase behavior. Third, the greenwashing factor does not moderate the relationship between the two dimensions of religiosity and green purchase behavior.

Religiosity in Tere Liye’s Janji novel (an Approach to the Sociology of Literature)

Novel Janji is one the novels that tell the story of the journey of a religious school child who is looking for a former religious school student decades ago. The author describes religious school children being able to search for someone who disappeared decades ago according to their teacher’s instructions. This study uses a literary sociological analysis approach. The results of the study show that the story in the novel Janji contains five dimensions of religiosity, namely the dimension of belief, the dimension of ritual, the dimension of experience, the dimension of knowledge, and the consequential dimension. In the dimension of belief, it can be seen in the character's belief in doing good, not committing acts of corruption, and the belief in using money to worship. In the ritual dimension, religiosity is seen in the implementation of the five daily prayers, ablution before prayer, Friday prayers, daily expressions, and Idul Fitri prayers. In addition, in the dimension of experience, religiosity is seen in the character's experience of doing bad things, the experience of the character studying at a religious school, and the experience of the character eating inappropriate food for five years. In the knowledge dimension, the value of religiosity can be seen in the concept of sin, the concept of halal and haram, the obligation to pray five times a day, treasures as entrusted in the world, and stories of prophets in the past. At the end, the consequential dimension appears in the actions of the characters in the present which are based on the experiences of the characters in the past.

Internalisasi Nilai-Nilai Karakter Religius Melalui Pembelajaran Pendidikan Agama Kristen di SD Inpres Lili

The purpose of this study was to determine the internalization of religious character values ??through learning Christian Religious Education at SD Inpres Lili. This study uses a qualitative method. Data were obtained by interviewing Christian Religious Education teachers. Then the data were analyzed by reducing the data and described. The results of this study indicate the internalization of religious character values ??through the learning of Christian Religious Education at SD Inpres Lili which is based on the dimensions of Glock and Stark religiosity, namely: belief/faith (religious belief), religious practice (religious practice), appreciation (religious feeling) , knowledge (religious knowledge), practice (religious effect). Religious character values ??that are internalized through learning Christian Religious Education include an attitude of faith in Jesus Christ as God, carrying out a series of worship in daily life, always being grateful and making religion a way of life, practicing religious teachings to help others, willing to work together, and forgive each other when there is a dispute. The internalization of religious character values ??based on Glock and Stark's religiosity dimension theory, through the study of Christian Religious Education at Inpres Lili Elementary School, turned out to be quite effective because each has a relationship with one another.

Muslim millennials fashion self-congruity:How the religiosity and spiritual well-being affect?

Individual attitudes and behavior can be influenced by religiosity and spiritual well-being. Religiosity has four dimensions: belief, emotional involvement, and guidance, while spiritual well-being can influence behavior and attitudes by promoting transcendence and a harmonious relationship with the environment. In this context, the study examined how religiosity and spiritual well-being influence how millennials relate to fashion. The researchers collected data from an online survey completed by 287 participants and used least-squares structural equation modeling (PLS-SEM) to analyze the data. The results showed that religious relatedness and guidance were the most significant drivers of fashion self-congruence, specifically IIFSC. In addition, spiritual well-being is a mediator variable between dimensions of religiosity, including busyness, faith, and emotional involvement, and fashion self-congruity measures such as AFSC and IIFSC. This study gives fashion industry managers insights into how religiosity and spiritual well-being influence millennials’ fashion purchase decisions. By understanding these key factors, fashion industry managers can improve their marketing strategies to fulfill the needs of millennial customers better.

Which dimensions of religiosity matter for trust? New insights from the MENA region

The important role of trust on various economic outcomes and on economic development is well established in the literature, and religiosity as a cultural factor is likely to be a key determinant of trust. The empirical literature on the effects of religiosity on trust produces mixed findings, partly due to the multidimensional nature of religiosity. Using five dimensions of religiosity – subjective, private, collective, salience and tolerance – this article empirically investigates the role played by individual religiosity on interpersonal and institutional trust. The focus is mainly on the MENA region, where religiosity remains relatively unexplored in the trust literature. Based on data from the World Values Survey over the 2010–2020 period, the results support the existence of a multifaceted relationship between religiosity and trust. A comparative analysis with respondents from non-MENA countries reveals that religious tolerance is likely to enhance generalized trust in the MENA region only. This finding suggests that an evolution toward attitudes of religious tolerance is crucial to promoting trust in the MENA region.

Personality, Religiosity and Satisfaction with Life in Young Muslim and Christian Women in Pakistan.

This study investigated the relationship between personality traits, religiosity and satisfaction with life in young Muslim and Christian women. The current research involved a convenience sample (N=200; Mage=21.26) that was drawn from Kinnaird College for Women University Lahore, and Youhanabad Town Lahore, Pakistan. The Big Five Inventory, Centrality of Religiosity Scale, and the Satisfaction with Life Scale were administered. Results of correlation analysis demonstrated a significant positive relationship between 'conscientiousness' and 'religious ideology' among Muslim women, whereas 'openness' and 'agreeableness' were strongly associated with all the dimensions of religiosity in Christian women. Findings of hierarchical linear regression analyses indicated that extraversion and agreeableness significantly predicted life satisfaction among Muslim and Christian participants respectively. Religiosity did not contribute to life satisfaction among both groups. Results of independent sample t-test showed that Christian women reported significantly higher degrees of extraversion and life satisfaction as compared to Muslim women who in contrast reported significantly higher level of agreeableness, neuroticism, and public religious practice. The findings are discussed in the context of gender, religion, culture and mental health.

Religiosity of Migrants and Natives in Western Europe 2002–2018: Convergence and Divergence

Patterns of religiosity among both settled and migrant populations have been the subject of intense, and often conflicting, scholarly debate. In Europe, most analysis of migrant religiosity has focused on Islam, though migrants to Western European countries come from a wide range of religions and denominations. Despite a general assumption of assimilation over generations to greater secularization, evidence on trends in religiosity across migrants of different religions and for both first and second generations remains partial. We use the European Social Survey (rounds 1–9) to examine three dimensions of religiosity encompassing both performative and subjective domains, across 15 Western European destination countries over a 16-year period. While variation in religiosity between different affiliations is not large, migrants tend to have higher religiosity than non-migrants across the religious affiliations we consider. Over time we see that while natives show an overall decline in religiosity over the period, first- and second-generation Protestants and Muslims show increases in religiosity, providing some evidence for religious revival. We discuss the implications of our findings for theories of secularization and religious revival, and the future religious landscape of Europe.