Higher Levels Of Religiosity Research Articles

PENGARUH TINGKAT RELIGIUSITAS DAN PENGETAHUAN SANTRI TERHADAP KEPUTUSAN MENJADI NASABAH DI BANK SYARIAH

The development of Islamic banks is based on the development of the national economy, which has grown significantly, especially according to the people of Islamic boarding schools who consider that bank interest is included in the category of usury so that most of the people of Islamic boarding schools do not want to make transactions with conventional banks. In the view of the wider community, students have a higher level of religiosity and knowledge of religion than other communities. This research is quantitative, and the analysis technique used in this research is multiple linear regression. The instrument test produces accurate research consisting of validity and reliability tests, statistical tests consisting of t-test to partially test variables, and F test to test between variables simultaneously. At the same time, the classical assumption test is intended to determine whether there is a violation/deviation in the regression model consisting of multicollinearity test, heteroscedasticity test, and normality test. The results of this study indicate that partially the religiosity variable has a significant effect on students' decisions to become customers in Islamic banks with a tcount of 2.034, and the knowledge variable significantly influences students' decisions to become customers in Islamic banks with a tcount of 9.448. Furthermore, the simultaneous influence with the F test shows that religiosity and knowledge have a significant effect on the decision of students to become customers in Islamic banks with a Fcount of 63.534.

Reliugisitas Pada Waria Usia Muda

Regardless of identity, transvestites are also human beings who must have the character to be pious. A human being with faith can be seen from how obedient he is to God or also called religiosity. Transsexual life in Banjarmasin is not very visible in the community, but in its community religious activities themselves continue to be carried out. This type of research is field research using a qualitative approach and case studies because the phenomenon of adolescent transsexual religiosity is unique to study. Data collection techniques used were the scale of religiosity, semi-structured interviews, and non-participant observation with subjects totaling two people with characteristics of transsexuals who were 18-21 years old, Muslim, were members of the IWB community and Paris Barantai, and lived in the Banjarmasin area. Both subjects have a high level of religiosity. It can also be seen that there are five dimensions of religiosity in transvestites, where both have a size of faith in a strong pillar of hope, an aspect of worship in doing fewer religious duties, a relatively good spiritual dimension, quite a proportion of religious knowledge because they at least know the basics religion, lack of practice in relations with the community and relationships with God, and the factors that influence their religiosity are the main factors, namely social influence and need elements as supporting factors.

The role of race, religion, and partisanship in misperceptions about COVID-19

Concerns about misperceptions among the public are rampant. Yet, little work explores the correlates of misperceptions in varying contexts – that is, how do factors such as group affiliations, media exposure, and lived experiences correlate with the number of misperceptions people hold? We address these questions by investigating misperceptions about COVID-19, focusing on the role of racial/ethnic, religious, and partisan groups. Using a large survey, we find the number of correct beliefs held by individuals far dwarfs the number of misperceptions. When it comes to misperceptions, we find that minorities, those with high levels of religiosity, and those with strong partisan identities – across parties – hold a substantially greater number of misperceptions than those with contrasting group affiliations. Moreover, we show other variables (e.g., social media usage, number of COVID-19 cases in one’s county) do not have such strong relationships with misperceptions, and the group-level results do not reflect acquiescence to believing any information regardless of its truth value. Our results accentuate the importance of studying group-level misperceptions on other scientific and political issues and developing targeted interventions for these groups.

State, religiosity and church participation

In the last generations most of the Western world has faced rapid secularization combined with large expansions in the welfare state. At the same time, many other countries have maintained high levels of religiosity and a more limited role for the state. I propose a model of intergenerational transmission of religious values and competition between the state and the church that shows how an increase in state efficiency can trigger this process of secularization and rise of the welfare state. At the same time, I show that this initial increase in state efficiency can be hard to attain. Due to the competition between the church and the state, agents may have incentives to sabotage the efficiency of the state, preventing the start of the secularization process. Finally, I provide empirical evidence in line with this model and show that consistent empirical results are only present when focusing on areas of the state that are in direct competition with the church.

Population, and its social and religious composition in Ivanovo and Yaroslavl regions on the eve of the Axis aggression against the USSR (according to the censuses of the USSR in 1937 and 1939)

The article is devoted to the analysis of the results of population censuses conducted in the USSR in 1937 and 1939, in relation to Ivanovo and Yaroslavl regions. The research is based on census materials that had been classified for a long time and published only in the 1990s. Of all the various aspects of the censuses, the author's attention was focused on only three – population, its social structure, and religious composition. Based on the results of the censuses, conclusions are drawn about the prevalence of women in the region, both in rural areas and in cities. It was women who, in the conditions of World War II, became the strong rear, on whose shoulders the front was supported by food, uniforms, and weapons. The urban population was greater in Ivanovo Region, which was explained by its characteristic high rates of industrialisation. The 1937 census recorded a fairly high level of religiosity, despite the largely anti-religious policy that had been carried out for almost 20 years. The war led to an increase in religiosity, probably because often only faith could become the core around which daily life was built, full of deprivation, anxiety and fear for loved ones.

COVID-19 vaccine hesitancy and resistance: Correlates in a nationally representative longitudinal survey of the Australian population.

High levels of vaccination coverage in populations will be required even with vaccines that have high levels of effectiveness to prevent and stop outbreaks of coronavirus. The World Health Organisation has suggested that governments take a proactive response to vaccine hesitancy 'hotspots' based on social and behavioural insights. Representative longitudinal online survey of over 3000 adults from Australia that examines the demographic, attitudinal, political and social attitudes and COVID-19 health behavior correlates of vaccine hesitance and resistance to a COVID-19 vaccine. Overall, 59% would definitely get the vaccine, 29% had low levels of hesitancy, 7% had high levels of hesitancy and 6% were resistant. Females, those living in disadvantaged areas, those who reported that risks of COVID-19 was overstated, those who had more populist views and higher levels of religiosity were more likely to be hesitant or resistant while those who had higher levels of household income, those who had higher levels of social distancing, who downloaded the COVID-Safe App, who had more confidence in their state or territory government or confidence in their hospitals, or were more supportive of migration were more likely to intend to get vaccinated. Our findings suggest that vaccine hesitancy, which accounts for a significant proportion of the population can be addressed by public health messaging but for a significant minority of the population with strongly held beliefs, alternative policy measures may well be needed to achieve sufficient vaccination coverage to end the pandemic.

Exploring HIV stigma among future healthcare providers in Indonesia

ABSTRACT Future healthcare professionals are an important group for interventions to eliminate HIV stigma in the health workforce. Researchers examined HIV stigma and its relationship with healthcare discipline, HIV knowledge, and religiosity among nursing, medical, and midwifery students (N = 505) in three regions of Indonesia. In a multivariable linear model, higher HIV stigma was associated with male sex, lower levels of income and HIV knowledge, and higher levels of religiosity. An interaction of healthcare discipline and province was also significant. Medical students in Jakarta had higher predicted stigma scores compared to nursing students in Jakarta and compared to medical students in other provinces. Nursing students in Papua had lower predicted stigma scores compared to medical and midwifery students in Papua and compared to nursing students elsewhere. Strategies to reduce HIV stigma in the Indonesian health workforce should include a strong focus on pre-clinical educational settings and consider public nursing institutions as providing possible best practice models.

THE CORONAVIRUS PANDEMIC AND AMERICAN NEOLIBERALISM

ABSTRACT This essay explores how the coronavirus pandemic has exposed the glaring weaknesses of the American neoliberal order. In early 2021, the U.S., with 4% of the world’s population, suffered 20% of the world’s covid-19 cases. The paper examines the factors that made the U.S. uniquely vulnerable to the pandemic: hyper-individualism, high levels of religiosity, ignorance of science, generalized distrust of the government, and the fetishization of the market. These forces produced a society with high levels of income inequality, a tattered social safety net, lack of universal health coverage, a large prison population, and vast numbers of the homeless. The health care crisis gave rise to an economic crisis. Low income communities and people of color are particularly vulnerable. The structural deficiencies of American neoliberalism are exacerbated by the corruption, indifference, and incompetence of the Trump administration, which failed to take the pandemic seriously. Lack of testing, pastors defying social distancing guidelines, forcing low wage workers back to work and the touting of fraudulent cures such as hydroxychloroquine illustrate what happens when a conservative society unused to inconvenience encounters an unseen foe that replicates itself with devastating efficiency.

HUBUNGAN RELIGIOSITAS DENGAN MULTIKULTURALISME PADA GURU AGAMA SEKOLAH NEGERI DI JAKARTA

Intolerance and radicalism that occur in the community proved to have entered the realm of the world of education, especially in schools and colleges. The role of educators in instilling values in students is important. So the rise of religious intolerance and radicalism in the world of education raises questions about the role of educators, especially religious teachers. This research tries to explain how the relationship between religiosity and multiculturalism in religion teachers in public schools. Research participants are religion teachers in state schools in Jakarta (N = 152, 83 boys and 69 girls).The sampling technique used was accidental, in the data retrieval stage.The level of religiosity of religious teachers was measured by the adaptation measuring instrument The Centrality Scale (CRS) which had a reliability value of 0.83 (Huber and Huber, 2012). While the multiculturalism attitude of religious teachers was measured by the adaptation measuring instrument Multicultural Efficacy Scale which has a reliability value of 0.87 (Guyton & Wesche, 2005). Research results show that religiosity has a significant and positive relationship with multiculturalism. This is seen from the correlation value of 0.319, which confirms that a high level of religiosity will result in a high attitude of multiculturalism, and vice versa.

Basic concepts and curriculum theory in education

The curriculum has a domain in education that is contained in various substances, namely: curriculum as part of the field of study, curriculum as a substance in the teaching plan, and curriculum as part of a system. The curriculum functions in shaping and developing cognitive, affective and psychomotor aspects of humans by achieving the vision, mission and goals of national education. The curriculum as a tool can be realized in the form of programs, namely learning activities and experiences that must be carried out by teachers and students in the learning process. This research is a research with a literature study approach that looks at how the nature and description of a dynamic and flexible curriculum and always experiences shifts and changes following the direction and goals of education, which every year the curriculum is continuously updated so as not to be left behind by the times, making the curriculum easily implemented. in every educational institution. The purpose of the curriculum is to produce the best graduates who are knowledgeable, have character, uphold the values of cultural, moral, national norms and have a high level of religiosity.

The Y Generation Myth: young Israelis’ perceptions of gender and family life

ABSTRACT Our study seeks to compare attitudes towards family life and gender roles between Generation X and Generation Y, focusing on the ages of 18-29, a period regarded as that of emerging adulthood. Most of the academic scholarship on this issue focuses on Western and Anglo-American individuals, their values and perceptions. By contrast, our article explores questions of gender roles and family life among Generations X and Y in the Middle Eastern country of Israel, utilizing the perspectives of the Second Demographic Transition and the Stalled Gender Revolution. Using the 1994, 2002, and 2012 waves of the International Social Survey Program (ISSP) module on Family and Gender Roles, our findings indicate that Israeli Gen Y young adults tend to report more conservative perceptions regarding family and gender roles than their Gen X counterparts. This is generally explained by a higher level of religiosity among Israeli young adults from Gen Y.

Changes in the Understanding of Religious and Cultural Components of Human Capital

This research identified structural differences between the religious and cultural components of human capital in Western and Russian intellectual traditions and created a specific holistic structural conceptual framework based on which further research can be carried out, or decisions can be made about determining human capital for scientific and public policy purposes. Experts selected research texts for examination, and their structural-semantic analysis was used as a research method. A group of 32 authoritative Russian university experts was formed to select the most significant and influential studies of Western scholars on human capital and changes in the attitude towards assessing its religious and cultural components. The selected works were analyzed to determine common concepts for which semantic relationships were established. As a result, a structural diagram of Western research's main ideas concerning the religious and cultural components of human capital was created. Among the totality of basic ideas that define the Western paradigm, there is a generally negative assessment of religiosity as a component of psychology that influences productive forces; a high level of religiosity is rarely correlated with economic prosperity and is not necessarily associated with high levels of morality or health. The novelty of the study is due to the fact that so far no attempts have been made to highlight the most important features of the Western paradigm of understanding the role of a religious or cultural component in the development of human capital and to apply it to determine the differences and possible strategies for the development of the individual economy (in our example, the Russian one). The paper also analyzed the essence of the contradiction between Western and Russian concepts of human capital. This study could serve as a foundation for further developing a strategy for identifying and using human potential to determine public policy for cultural and economic development.

CONTEXTUAL ACCEPTANCE OF PHYSICAL VIOLENCE AGAINST WIVES: SURVEY AMONG INDONESIAN SOCIAL WELFARE COLLEGE STUDENTS

ABSTRACT Social workers have high potential to deal with issues and victims of violence against women through their professional services. Therefore, it is important for future social workers to be well prepared with the appropriate attitudes about the issues. This study investigated factors associated with contextual acceptance of physical violence against wives that was derived from feminist, social learning and socio-demographics perspectives. Respondents were recruited non-randomly using convenience sampling technique. Respondents were 438 male and female undergraduate students with the average age of 20 years old. Participants were recruited from 2 private and 2 public universities located in the province of West Java, Yogyakarta, Maluku and Papua. The study found that students who knew well the victim of wife abuse, studied at universities in Western Indonesia, acknowledged themselves as Muslims, reported higher level of religiosity and endorsed egalitarian attitudes toward gender roles tended to report non-justification of wife beating. Findings were discussed within the framework of social work education strategy to improve social work students’ attitudes toward violence against wives.

Shared Stigma: The Effect of LGBT Status on Attitudes About the Opioid Epidemic

AbstractOver the past decade, the United States has been ravaged by an unprecedented public health crisis. In 2017 alone, the Centers for Disease Control and Prevention identified more than 70,000 individuals who died from an overdose. The dominant culprit in these deaths are opioids, which accounted for two‐thirds of cases. Scholars have worked diligently to provide a better understanding of the root causes, extent, implications, and possible solutions to the opioid epidemic. A group that is disproportionately affected by illicit drug use, substance abuse disorder, and mental health issues has received little attention in this growing body of research: people who identify as lesbian, gay, bisexual, or transgender (LGBT). We conducted a large national survey to study this issue in depth. Specifically, our analysis uses a national survey weighted to population benchmarks with an oversample of LGBT respondents to better understand attitudes about the opioid epidemic and whom the public blames for the crisis. Our analysis finds consistent evidence that LGBT individuals are less likely to blame individuals with addictions for the opioid epidemic. Simultaneously, we find that conservatism, high levels of religiosity, addiction status, and high levels of racial resentment all increase the likelihood that individuals blame addicts themselves.

Does religiosity in persons with schizophrenia influence medication adherence

Background:Little information is available regarding the effect of religiosity and spirituality on medication adherence in patients with schizophrenia.Aim:This study aimed to evaluate the association of medication adherence with different aspects of religiosity and spirituality in patients with schizophrenia.Materials and Methods:One hundred patients with schizophrenia were evaluated on religiousness measure scale and Duke Religion Index (DUREL); Brief Religious Coping Scale (Brief RCOPE); World Health Organization Quality of Life Spirituality, Religiosity, and Personal Beliefs (WHOQoL-SRPB); and Brief Adherence Rating Scale (BARS).Results:A higher level of religiosity as assessed by the religiousness measure scale, private religious activities and intrinsic religiosity as per DUREL, positive religious coping, and all the domains of WHOQOL-SRPB was associated with better medication compliance as assessed by the percentage of doses of medications consumed in the last 1 month as evaluated by using BARS.Conclusion:The present study suggests that a higher level of religiosity and spirituality were associated with better medication compliance.

АНТИРЕЛИГИОЗНАЯ РАБОТА С ЖЕНЩИНАМИ В 1920-Е ГОДЫ И ПРОЦЕССЫ ФЕМИНИЗАЦИИ РУССКОЙ ПРАВОСЛАВНОЙ ЦЕРКВИ (НА СИБИРСКИХ МАТЕРИАЛАХ)

The paper analyzes one of the aspects of the comprehensive post-revolutionary Soviet policy for the “emancipation of women” - anti-religious work among the female population, which was closely intertwined with the general practices of militant atheism and anti-religious work among the population. However, in the author's opinion, working with women was a separate line of efforts of early Soviet cultural traders that required special consideration. The struggle against the church, faith and believers occupied one of the central places in the general policy of modernization of the country according to the Soviet type, and it was the high level of religiosity, mainly of the female population, that seemed to be the biggest obstacle on the way of building a godless New society. If such work as the creation of institutions of motherhood and infancy, women's educational program, the involvement of women in Soviet social life, despite massive resistance, found at least any response among certain segments of the population, then a campaign to seize church values, persecution of clergy, attempts to undermine Orthodox axiological basis for the existence of Russian society was caused only by persistent negativism and tough opposition from the population, primarily women...

The Role of Religiosity in Depression and Anxiety among Muslim Students in the UK: A Whole-Person Approach to Teaching and Learning

Limited research has looked at how religiosity may be correlated with mental health, particularly among Muslim students in the UK. In this study, levels of religiosity were measured as a potential protective factor for well-being. Through an internet survey, 131 London-based participants completed an adapted version of the Intrinsic, Extrinsic, and Quest (IEQ) Religiosity questionnaire, the PHQ-9 Depression questionnaire, and the GAD-7 Anxiety questionnaire. Participants were divided into one of four groups based on their faith, gender, and student status. Higher levels of religiosity were correlated with lower levels of depression (r=−.394) and anxiety (r=−.461). Furthermore, female students experienced higher levels of depression and anxiety than male students. Muslim students who had recently moved to the UK had lower levels of depression and anxiety compared to British non-Muslims and British-born Muslims with lower religiosity. British-born Muslims reported lower levels of depression than British born non-Muslims, but comparable levels of anxiety. The results of this study suggest that religiosity may act as a coping strategy for disorders such as depression and anxiety among Muslim students. This study further explores how components of Islam may be integrated into culturally informed well-being intervention strategies and curriculum design so that a “whole-person approach” to learning and teaching can support a positive student experience.

Religiosidade, espiritualidade e autoestima em adolescentes com fissura de lábio e palato: estudo correlacional

To evaluate the correlation between religiosity, spirituality, and self-esteem in adolescents with uni- and bilateral cleft lip and palate. Correlational and cross-sectional study developed in a public and tertiary hospital in Brazil between July 2018 and February 2019. The sample comprised 100 adolescents divided into two groups: G1 (unilateral cleft, 50 participants) and G2 (bilateral cleft, 50 participants). For data collection, three instruments were used: Sociodemographic Questionnaire, DUREL Religion index, Rosenberg self-esteem scale. Statistical analysis was performed with the tests Chi-squared, Mann-Whitney, Pearson Correlation, and analysis of linear correlation strength, with a 5% significance level (p ≥ 0.05). Only organizational religiosity was higher in G1 when compared with G2 (p = 0.03). The overall self-esteem was satisfactory for both groups; however, there was no significant difference between them (p = 0.34). No correlation between religiosity and spirituality with self-esteem were identified for G1 and G2. The adolescents with uni- or bilateral cleft lip and palate presented high levels of religiosity, spirituality, and self-esteem. However, no correlation between these variables was identified.

Beyond Religiosity: A Model to Explain Spirituality Among Middle-Aged and Older Adults

Spirituality is difficult to define as researchers assign it different meanings and individuals’ perceptions can vary. For example, spirituality may connect to religiosity, while others consider religiosity a less significant part of spirituality. This study investigates factors outside of religiosity that are significantly associated with spirituality to inform the characteristics of the concept. Webster’s (2004) existential framework of spirituality was used to guide variable selection. The National Survey of Midlife in the United States wave three (MIDUS 3; 2013-2014; n = 2,594; Mage = 63.5, SD = 11, range = 39–92) was used to examine individuals’ reported levels of spirituality. Multinomial logistic regression was conducted to examine factors related to low and high levels of spirituality compared to a moderate level. Participants with low spirituality were more likely to be male, less likely to be mindful, mediate/chant, feel a strong connection to all life, to indicate that they cannot make sense of the world, and to be religious. Participants with high spirituality were more likely to be female, have at least some college experience, be mindful, meditate/chant, feel deep inner peace, have a sense of deep appreciation, think that a sense of purpose is important for a good life, and have a high level of religiosity. Framed by Webster’s conceptual model, the current study observed that religiosity is significantly associated with spirituality and that other mindfulness-based aspects are also present within this concept. Incorporating mindfulness with religious efforts will more accurately and holistically address spirituality.

Religion and Aging in a Context of Secularization

Religion and aging has been a persistent topic of interest to gerontologists, notably Vern Bengtson over his long career. It is increasingly obvious that this research has taken place against a decades-long backdrop of declining religious attendance, with each successive cohort showing lower levels of participation. Data come from the Health and Retirement Study, a representative sample of the noninstitutionalized US population (N=20,091), ages 24-107. We examined the patterns of religious involvement during the period 2004-2014 stratified by five age groups, 24-49, 50-64, 65-74, 75-89, 90+. Attending religious services has an age-graded pattern; each older cohort has a higher level of religiosity than the one following it, with the exception of those 90. Patterns for other measures of religious involvement are less dramatic but similar in direction. Lower levels of religious participation in younger cohorts imply a smaller proportion for whom these protective social ties are available. Part of a symposium sponsored by the Religion, Spirituality and Aging Interest Group.