Higher Levels Of Religious Commitment Research Articles

Religiously Conditioned Health Behaviors within Selected Religious Traditions.

Background: Health is a value of paramount importance for human existence. It has a special place in every religious system, both on the doctrinal and practical levels. Most religions view health as a priority value to be cared for, and require followers of individual religious groups to take care of their physical and mental health, and to maintain a balance between body and spirit. The aim of the study was to verify whether the level of religious commitment significantly influences health behaviors and whether in selected religions the faithful have a different approach to health behaviors. Methods: This cross-sectional study was conducted on a group of 296 people—118 Seventh-day Adventists (SDA), 134 Catholics, and 14 Jews living in southern Poland, and 31 Muslims living in southern and north-eastern Poland. The following research tools were used as part of the diagnostic survey method: a questionnaire survey designed by us; the International Physical Activity Questionnaire (IPAQ); the Inventory of Health Behaviours (IHB); the Perceived Stress Scale (PSS 10) and anthropometric measurements, physical examination, laboratory tests. Results: Only 75% of Catholics who participated in the study declared a high level of religious commitment. On the other hand, all (100%) of SDA, Jews, and Muslim respondents declared their religious commitment at a high level. SDA were characterized by the most desirable health behaviors on the IHB (high and average levels), especially eating habits. They did not consume alcohol, did not smoke cigarettes. The physical activity of most ADS was high and moderate. Most of the SDA subjects were characterized by an average and low level of stress intensity. The most common correct scores for homocysteine, triglycerides, and CRP were SDA, cholesterol by Jews, glucose by Muslims, and HDL by Catholics. The most common negative results were: homocysteine, glucose and triglycerides among Jews, cholesterol and CRP among Catholics, HDL among Muslims. Optimal blood pressure was most common among Catholics, and hypertension was most often diagnosed among Jews. Most often, Muslims had the correct body weight, and at the same time it was the group of respondents most often diagnosed with obesity. In contrast, underweight was observed only among Catholics. The SDA subjects were most often overweight. Conclusions: The results suggest that public health professionals and nurses should develop culturally specific educational interventions, especially among Catholics.

Finding Brands and Not Losing Your Religion? Exploring the Relationship Between Brand Engagement in Self-Concept and Religious Commitment

Past research links a decrease in religiosity with the development of marketing and, in particular, with the growing role of brands in consumers’ lives. Building on James's (1920) theory of the self, we propose that focusing on brands as a strategy for self-expression (brand engagement in self-concept; BESC) does not exclude religious commitment and may even be related with higher levels of religious commitment. We also suggest that this relationship is moderated by grandiose narcissism. The hypotheses were tested on a sample of 306 individuals in a cross-sectional study. The findings provide evidence that BESC is positively related to religious commitment and the higher an individual’s narcissism is, the stronger the positive relationship between BESC and religious commitment. These findings suggest that using brands as a strategy for self-expression is not a substitute for religious commitment.

Short-Term Mating Strategies Are Negatively Correlated with Religious Commitment: Exploring Evolutionary Variables for Religiosity at a Small Christian Liberal Arts College

Based on the Reproductive Religiosity Model, it was hypothesized that characteristics associated with short-term mating strategies would be negatively correlated with higher levels of religious commitment. This hypothesis was tested among undergraduate students in two different studies at a small, evangelical, liberal arts college. A strong negative correlation was found in the first study between the importance of religion and different types of sexual behavior associated with a more unrestrictive, short-term sexual lifestyle. The second study also confirmed our initial hypothesis based on a negative correlation between two measures of religious commitment and a measure of orientation toward uncommitted sex. In the second study, we also investigated the relationship between religion, attachment styles, and life history theory. We found no correlations between religious commitment and attachment styles, but did find a modest positive correlation between insecure attachment styles and short-term mating strategies.

Factors Related to Religious Commitment of Rural Older Woman in Malaysia

The person aged 60 years and above is growing in Malaysia. Following the growing number of older persons, particularly for Muslim communities, issue of religious commitment has been an interesting issue to be discussed. The aim of this article is to explore the factors related to religious commitment of rural older woman in Felda Chiku, in district of Gua Musang, Kelantan, Malaysia. Using a convenience sampling technique, a total of 70 older residents aged 50 years and above in Felda Chiku was selected as respondents. Results reveal that almost all of older women have high level of religious commitment. Information from unstructured interviews with the respondents as well as with several informants found that five factors related to the high commitment of elderly women in religious commitment, which are age changes, religious environment, fear of rejected by community members, want to socialize and religious activities in study area.

Diasporic religion: The Irish and Northern Irish in England

The current research assesses the religious orientations of Irish and Northern Irish Catholic and Protestant migrants in England related to the suggestion that immigration to a comparatively irreligious society increases religious awareness. Participants were 391 opportunity- and snowball-sampled individuals, where 171 were members of the Northern Irish Diaspora, 54 were members of the Republic of Ireland Diaspora and 166 were members of the English Control Group. Findings suggest that the Irish and Northern Irish migrant groups showed significantly higher levels of religious commitment than their English counterparts, although these diasporic groups did not differ from each other in terms of their levels of commitment. Findings are discussed with reference to the impact of religion on migration, Catholic and Protestant religious practices, and the impact of church activities on religious commitment.

Divine exchanges: Applying social exchange theory to religious behavior

All social exchanges involve some degree of uncertainty, although the amount depends on the conditions of the exchange. Uncertainty may arise due to the unverifiable quality of the good exchanged or the indeterminable quality of the exchange partner (i.e., whether she is trustworthy). Social exchange theory offers several mechanisms by which uncertainty may be reduced or mitigated such as through trust, repeated exchanges, reputation, information regarding the exchanges of others, and institutions. This paper applies principles from social exchange theory to religious behavior and argues that the same mechanisms that reduce uncertainty in social exchanges also reduce uncertainty in ‘religious’ exchanges, resulting in higher levels of religious commitment. In particular, this paper proposes that having experiences believed to be supernatural, having close ties to others within one’s religious congregation, and being affiliated with a higher tension church should increase religious commitment through decreasing uncertainty. Analysis of the 1988 General Social Survey and the 2007 Baylor Religion Survey supports these hypotheses.

Costly signaling, ritual and cooperation: evidence from Candomblé, an Afro-Brazilian religion

The apparent wastefulness of religious ritual represents a puzzle for rational choice theorists and evolutionary scholars. In recent years, it has been proposed that such rituals represent costly signals that promote intragroup cooperation precisely because of the effort and resources they require. This hypothesis was tested over the course of a 14-month long ethnographic study in the northeast of Brazil. The research focused on adherents of Candomblé, an African diasporic religion organized in autonomous congregations primarily located in low-income urban areas. Individuals who reported higher levels of religious commitment behaved more generously in a public goods economic game and revealed more instances of provided and received cooperation within their religious community. This suggests that ritual as a costly signaling may effectively predict willingness to cooperate with other group members and that the signaler may accrue benefits in the form of received cooperation. Socioeconomic variables are also shown to mediate religious signaling. This raises the possibility that signalers strategically alter their expressions of commitment as their needs and circumstances change.

Religiousness, religious coping methods and distress level among psychiatric patients in Malaysia

Patients having psychiatric diagnoses often experience high level of distress. Religiousness is often used by them as part of their coping mechanism and problem-solving strategies. To determine the level of religious commitment and coping methods in psychiatric patients and its relationship with distress level. Religious commitment and coping patterns were measured with the Duke University Religious Index (DUREL) and Brief RCOPE, respectively. Psychopathology was assessed using the Brief Psychiatric Rating Scale (BPRS) and distress level was assessed with the Depressive, Anxiety and Stress Scale (DASS). Social support and experiences of recent threatening events were measured with the Multidimensional Scale of Perceived Social Support (MSPSS) and Life Threatening Events (LTE). A total of 228 patients were included in this study with a mean age of 40.2 years. The majority were male, Malay, Muslim, single and with psychotic disorder. The subjects had a high level of religious commitment and had used more positive coping methods. Negative religious coping, psychiatric symptoms and diagnosis of anxiety disorder or major depression were significantly associated with high distress level. Higher religious commitment was significantly associated with lower distress (p < .05). Psychiatric patients were religiously committed and used more positive religious coping methods. Practices of negative religious coping, severe psychiatric symptoms and anxiety/depression were associated with higher distress.

Working With Clients Who Have Religious/Spiritual Issues: A Survey of University Counseling Center Therapists

University counseling center therapists (N = 220) completed an Internet survey about religion/spirituality in therapy, with 200 of these therapists describing therapy with a recent client whose issues involved religion/spirituality. Common client religion/spirituality issues were questioning one's childhood religion, exploring religion/spirituality beliefs, and using religion/spirituality as a source of strength. Similarity of therapist and client religion/spirituality values was not related to the strength of the therapeutic relationship. Therapists with higher levels of religious commitment tended to rate religion/spirituality goals as more important and use religion/spirituality interventions more frequently than therapists with lower levels of religious commitment. Finally, therapists with more religion/spirituality training had higher self-efficacy for working with religion/spirituality issues. Implications for practice, research, and training are discussed.

Mind The Gap: Religion and the Crucible of Marginality in the United States and Great Britain

Comparisons between the United States and Great Britain reveal many similarities in broad-based religious concerns and values. Nonetheless, surveys over the last 40 years document a widening gap between the two countries in individual-level religious commitment. This article suggests that the residual effect of prior marginalization of certain groups and the way they responded to the crucible of marginality is a critical variable to consider. The structure of the religious market in Great Britain kept peripheral groups from turning to religion for support or encouragement in their resistance to the establishment; this, however, was not the case in the religious economy of the United States. Using data collected in the most recent wave of the World Values Survey, I show that higher levels of religious commitment among particular groups with a history of marginalized status—namely African Americans and Southerners—in the United States and the lack of similar levels among similar groups in the British context—ethnic minorities and residents of Scotland and Wales—explain part of the gap in religious commitment between the two countries.

Sharing beliefs: What sexuality means to Muslim Iranian women living in Australia

In Iran, women's sexual self‐understandings are strongly determined by religious teaching. This study explores the meanings generated through the lived experience of sexuality of women residing in Australia that may challenge certain received Islamic notions of sexuality. Interviews and focus group discussions were conducted with 51 Iranian women in Sydney alongside 10 semi‐structured interviews with Shi'ite clergy in Iran. Findings suggest that the concept of sexual obedience within marriage is regarded as symbolic of an idealised Muslim femininity. Sexual obedience demonstrates women's high level of religious commitment but is also an indicator of modesty and self‐respect. While some participants felt that it was a woman's duty to satisfy her husband on any sexual occasion, they did not utilize notions of subordination in their sexual lives. For other informants, however, concepts of subordination were more salient and tied to conservative religious leaders' interpretations of Quranic concepts and Iranian women's understandings of these same interpretations. Religion is an important factor influencing Iranian women's sexual self‐understandings, being relevant both to sexual education and public health. Recognition of this issue will facilitate understanding of the cultural foundations of sexuality among Muslims and assist health providers in suggesting more culturally compatible forms of healthcare.

Sexual Orientation and Religion from the Perspective of the Code of Ethics

In the work setting, how do we address our employees about sexual orientation and religion from the perspective of the NASW Code of Ethics? Perhaps surprising to some, sexual orientation and religion receive equal attention in the Code (NASW, 2000). Each is mentioned four times in exactly the same places--in sections 1.05(c) under Cultural Competence and Social Diversity; 2.01(b) under Respect; 4.02 Discrimination; and, 6.04(d) under Social and Political Action. Sexual orientation and religion can coexist in the work environment and be fairly dealt with when orientating, training, and supervising employees. I make no attempt to support any one position, other than to affirm the inherent worth of each person regardless of his or her sexual orientation or religious beliefs. ATTITUDES OF THE PUBLIC AND SOCIAL WORKERS TOWARD HOMOSEXUALITY A 2003 study by the Pew Forum on Religion & Public Life found that roughly half of the public expresses an unfavorable opinion of gay men (50% unfavorable) and (48% unfavorable). Nearly one in three (29%) had a very unfavorable opinion of gay men, and 26% had a very unfavorable opinion of lesbians (p. 4). The same study, which polled 1,515 adults through random-digit dialing telephone interviews, found that 55 percent of Americans believed that is a sin to engage in homosexual behavior, and that view is much more prevalent among those who have a high level of religious commitment (76%) (Pew Forum on Religion and Public Life, p. 2). Many similar studies that focus specifically on social work students or social workers have been conducted (Council on Social Work Education, 2005; Kohli & Faul, 2005; Sung Lim & Johnson, 2001; Tirosh Ben-Ari, 1998; Yuen & Pardeck, 1998). These show a population group considerably more accepting of homosexual behavior than the general public. AN APPARENT DILEMMA Employers are in an apparent minefield. If they advocate homosexuality, they appear to be intolerant of those with more traditional religious beliefs. On the other hand, if more traditional beliefs are espoused, they appear to be intolerant of those with more liberal beliefs. In truth, employers should not be advocating or espousing. In the Code, discrimination based on sexual orientation and discrimination based on religious beliefs are equally condemned, and respect is equally endorsed. Neither one is the first among equals. Certain value positions are incompatible. Our job is not to choose between values; it is to provide a safe environment where individual employees, whatever their sexual orientation or religious beliefs, can engage in a meaningful dialogue. Bullying or harassing from either viewpoint should not be condoned. Neither should imperil the other. The First Amendment states that Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof. This clause certainly embodies one of the most pronounced tensions in the American experience. …

Adolescent Religious Commitment and Their Consumption of Marijuana, Cocaine, and Alcohol

Using the National Education Longitudinal Study (NELS) data set from the 1988-1992 period, this study used longitudinal data to assess the effects of student religious commitment on the marijuana, cocaine, and alcohol consumption of those children. The results of this study support the notion that a high level of religious commitment among adolescents reduces their likelihood of consuming marijuana, cocaine, and alcohol. Religiously committed adolescents consumed marijuana, cocaine, and alcohol less frequently and were less likely to be under the influence of marijuana and alcohol at school than their less religious counterparts. There were, however, no differences in the likelihood of religious and less religious twelfth graders to be under the influence of cocaine while at school. The study also indicates that the use of marijuana, cocaine, and alcohol by adolescents was associated with lower levels of academic achievement than those students who did not use these substances.

Religious Affiliation and Attendance Among Immigrants in Eight Western Countries: Individual and Contextual Effects

This study examines the religious affiliation and participation of immigrants from a large‐scale, comparative perspective. I propose a “specific migration” framework, in which immigrants' religiosity is an outcome of both individual characteristics and contextual properties related to immigrants' country of origin, country of destination, and combinations of origin and destination (i.e., communities). I use notions discussed in the religion and migration literature that fit into this scheme. To test these ideas, I collected and standardized 20 existing surveys on immigrants in eight Western countries, yielding about 38,000 immigrants. Applying multilevel models, I found, among other things, that: (1) immigrants from countries with higher levels of modernization express lower levels of religious commitment; (2) immigrants in religious countries are more religious themselves; and (3) the well‐documented higher levels of religious commitment among women is not generalizable to immigrants.

The effects of religious commitment on the attitudes and behavior of teens regarding premarital childbirth.

Using the NELS data set from the 1988-1992 period, this study used a longitudinal data set to address whether very religious teens maintained different attitudes and behaviors regarding premarital childbirth than their less religious counterparts. The results of this study support the notion that a high level of religious commitment among adolescents makes it less likely that teens will have permissive attitudes about premarital childbirth and also makes it less likely that they will become never married single parents during their high school years. The variables for "religiosity" were taken from the NELS surveys for 1988 and 1990. The variables measuring attitudes and behaviors regarding premarital childbirth were obtained from the 1992 data set. This procedure helped address any issues regarding the direction of causality. The significance of these results is discussed.

The mediating effect of religiosity on advertising effectiveness

An experimental design is used to test the hypothesized negative relationship between the degree of religious commitment and the attitude and recall scores of TV advertisements perceived to include contentious elements. Tho samples are used, comprising British Christians and Muslims, split into conservatives and liberals depending on the strength of their religious beliefs. For both Christians and Muslims, respondents with higher levels of religious commitment had significantly less favourable attitudes towards the contentious messages and conservative Muslims had much lower recall scores than liberals. The results broadly supported the hypotheses.