High Religiosity Research Articles

The Moderating Effect of Abusive Supervision on Religiosity and Whistleblowing Relationship: An Experimental Investigation

Purpose: This study examines the causal relationship between religiosity on whistleblowing. Besides, this study also identifies the moderating role of abusive supervision on the relationship between those two variables.
 Method: This study used a 2 × 2 between-subjects laboratory experiment with accounting undergraduate students as the subjects. The religiosity is categorized into two levels (high and low). The variable of abusive supervision is manipulated into two levels (high and low).
 Findings: High religiosity increase whistleblowing. Also, abusive supervision negatively influences whistleblowing. However, abusive supervision moderates the causal relationship between religiosity and whistleblowing. The study demonstrates the significant impact of abusive supervision on an unwillingness to blow the whistle, although the individual is embedded in religious values.
 Novelty: This study fills a gap in the literature by showing that the tune of the top with a higher hierarchical structure can make an individual's values mingle with the organizational environment and impact his decision to blow the whistle. Furthermore, this research contributes to the conservation of resource theory by providing evidence that superiors have an essential role in molding the behavior of human resources in organizations.
 Keywords: Abusive Supervision, Decision-Making, Religiosity, Whistleblowing

THE ROLE OF LOCUS OF CONTROL IN CONSUMER CREDIT DEBT BEHAVIOR DURING THE PANDEMIC COVID-19 BY USING RELIGIOSITY AS A MODERATING VARIABLE

This study aims to empirically analyze the influence of locus of control variables on debtor behavior. In addition, this study also includes religiosity as a moderating variable to influence locus of control on the debtor behavior of consumption credit debtors during the Covid-19 pandemic. This research is quantitative, namely by conducting direct research on 155 respondent, objects to be analyzed using the statistical tool STATA version 14. The source of data in this study is primary data, namely, through surveys of respondents to obtain information in the form of respondents' opinions about debt management behavior during the pandemic Covid-19, the object of this research is Muslim respondents who have debt financial institutions, both Islamic/conventional and non-banking banks. The results showed that locus of control moderated by religiosity had a negative and significant effect on debt behavior so that the higher the locus of control moderated by religiosity, the lower the intensity of debt during the Covid-19 pandemic, religiosity had a positive and significant effect on debt repayment behavior where individuals who experience an increase in the locus of control moderated by religiosity will increasingly understand and carry out religious orders, namely to immediately pay off debts so that they do not become a burden in their lives. These findings indicate that the concept of locus of control can be used as an individual psychological factor to determine attitudes in making decisions on debt behavior, where individuals who have an increased locus of control are moderated by high religiosity, and these individuals have good self-control in managing debt.

Godless owls, devout larks: Religiosity and conscientiousness are associated with morning preference and (partly) explain its effects on life satisfaction.

The associations between morningness-eveningness, conscientiousness, and religiosity have not been investigated to date. The aim of the present research was to provide evidence for the relationships between these dimensions. Moreover, we tested whether the well-established link between morningness and life satisfaction could be explained by elevated religiosity of morning-oriented individuals and whether this relationship may be mediated by conscientiousness. The investigation was conducted on two independent samples of Polish adults (N = 500 and N = 728). Our results corroborated earlier findings that morningness was positively associated with both conscientiousness and satisfaction with life. We also found evidence for a significant positive association between morningness and religiosity. Moreover, controlling for age and gender, we obtained significant mediation effects showing that the association between morningness-eveningness and satisfaction with life might stem, at least in part, from the higher religiosity among morning-oriented individuals, also when conscientiousness was included in the model. It means that more morning-oriented individuals may benefit from higher psychological well-being thanks to both personality characteristics and attitudes towards religion.

Suicide literacy mediates the path from religiosity to suicide stigma among Muslim community adults: Cross-sectional data from four Arab countries.

The majority of research attention has been devoted to the link between religiosity and suicide risk, and a considerable amount of studies has been carried out on how stigma impacts individuals with mental health problems of different kinds. However, the interplay between religiosity, suicide literacy and suicide stigma has seldom been empirically researched, especially quantitatively. We sought through this study to redress the imbalance of research attention by examining the relationship between religiosity and suicide stigma; and the indirect and moderating effects of suicide literacy on this relationship. A cross-sectional web-based survey was conducted among Arab-Muslim adults originating from four Arab countries (Egypt: N = 1029, Kuwait: N = 2182, Lebanon N = 781, Tunisia N = 2343; Total sample: N = 6335). The outcome measures included the Arabic Religiosity Scale which taps into variation in the degree of religiosity, the Stigma of Suicide Scale-short form to the solicit degree of stigma related to suicide, and the Literacy of Suicide Scale explores knowledge and understanding of suicide. Our Mediation analyses findings showed that literacy of suicide partially mediated the association between religiosity and stigmatizing attitude toward suicide. Higher religiosity was significantly associated with less literacy of suicide; higher literacy of suicide was significantly associated with less stigma of suicide. Finally, higher religiosity was directly and significantly associated with more stigmatization attitude toward suicide. We contribute the literature by showing, for the first time, that suicide literacy plays a mediating role in the association between religiosity and suicide stigma in a sample of Arab-Muslim community adults. This preliminarily suggests that the effects of religiosity on suicide stigma can be modifiable through improving suicide literacy. This implies that interventions targeting highly religious individuals should pay dual attention to increasing suicide literacy and lowering suicide stigma.

Perceived Environmental Value, Destination Image, and Tourist Loyalty: The Role of Tourist Satisfaction and Religiosity

This study aimed to investigate the antecedent of loyalty in halal tourist destinations in West Sumatra. We used tourist satisfaction as a mediation variable and religiosity as a moderating variable. The survey was conducted by distributing questionnaires to 310 respondents who visited halal tourism destinations in West Sumatra. It was analyzed using Structural Equation Modelling (SEM) Partial Least Squares (PLS). Perceived environmental value influences loyalty. Furthermore, destination image affects tourist satisfaction and tourism loyalty. Tourist satisfaction does not mediate the effect of destination image on loyalty. Religiosity affects tourism loyalty; higher religiosity is followed by higher tourism loyalty. Religiosity moderates the effect of satisfaction on loyalty.

SELF IDENTITY AND RELIGIOSITY OF MADURESE PEOPLE: INDIGENOUS CONCEPTS BASED ON THE PERSPECTIVE OF MADURESE YOUTH

This study aims to explain the identity and religiosity of the Madurese based on the perspective of Madurese teenagers. The concept of identity and religiosity refers to the concept of indigenous or local wisdom of Madurese culture. This study uses a qualitative method with a descriptive approach in explaining the research study. The Sources of data used in this study are primary and secondary data sources. Sources of primary data were obtained directly from Madurese youth using FGD and semi-structured interviews with 7 students of class X in Pamekasan Regency. Each student meets the requirements of being born and raised in Madura and his parents are Madurese. While the secondary data sources are data obtained from the study of books, literature, and the results of previous research on the Madurese which have relevance to the focus of this research. Interviews with Madurese cultural observers were conducted to complete primary and secondary data as a triangulation of data sources, especially to obtain information on the concept of religiosity and identity indigenously or by referring to the local wisdom of Madurese culture. The analysis of the results of the study explains that being a Madurese is having high self-esteem, of course, self-esteem in the indigenous Madurese concept, namely ajina aba ", temperamental-tempered, hardworking, overly confident, and Muslim. If they are not Muslims, then they are not Madurese. Madurese teenagers are described as Islamic Religious with strong faith and devotion to Allah SWT and implemented in the implementation of the pillars of Islam. The factor of high religiosity in Madurese youth is seen in carrying out Islamic religious worship and practices. It can also be interpreted, many Madurese teenagers perform the five daily prayers, fast, pay zakat, and perform worship or ritual obligations in Islam. Empirical and theoretical studies explain the same finding, namely the Madurese are famous for their identity with Islam and uphold religious symbols as the embodiment of local wisdom values.

Moral foundations and perceptions of rape in Colombia (Fundamentos morales y percepciones del abuso sexual en Colombia)

ABSTRACT Two studies addressed links between moral foundations, political attitudes, religiosity and perceptions of rape in Colombian respondents. In Study 1, the authors developed a Colombian version of the Moral Foundations Questionnaire (MFQ). In Study 2, the MFQ was further validated in relation to the acceptance of modern myths about sexual aggression (AMMSA), victim vs. perpetrator blaming regarding a rape vignette, political orientation and attitudes towards religion. Results showed that the Colombian MFQ was more reliable than an existing Spanish version. Endorsement of conservative foundations (ingroup loyalty, obedience to authority and purity) predicted right-wing political attitudes, higher religiosity, higher AMMSA and more rape victim blaming. Conversely, endorsement of liberal foundations (care and justice) predicted lower SDO and less rape victim blaming. These results replicate and extend previous work, including the critique that conservative foundations may reflect amoral attitudes rather than universal moral intuitions. Implications and requirements for further research are discussed.

Social support, religiosity, and quality of life among haemodialysis patients in Aseer region, Saudi Arabia

BackgroundChronic kidney disease patients on haemodialysis (HD) experience negative consequences in the quality of life (QOL), which is affected by factors such as perceived social support and spirituality/religiosity. The purpose of the study was to assess perceived social support, religiosity, and QOL among HD patients in Aseer, Saudi Arabia.ResultsA total of 162 HD patients were included in the study. Patient ages ranged from 18 to 64 years with mean age 44.6 ± 11.9. Duration of HD was <5 years among 41.4% of patients, and ≥10 years in 21%. Perceived social support was high among 79.6% of patients. Religiosity score ranged from 26 to 52 (out of 65) with mean score 36.6 ± 5.2. There was a significant correlation between perceived social support, religiosity, and the life satisfaction domain of QOL (P<0.05).ConclusionsHigh perceived social support alongside high religiosity had a significant effect on patients’ life satisfaction domain of health-related QOL (HRQOL). Therefore, social support and religiosity assessment are important in HD patient care. Further studies should assess the benefit of religious/spiritual counselling as part of a holistic multi-disciplinary approach.

Accounting for the High Enrollment of African Americans on Winship Cancer Institute's Myeloma Clinical Trials.

Thirty-four percent of Multiple Myeloma (MM) clinical trial participants at Winship Cancer Institute (Winship) are African American (AA); however, AAs make up only 4.5 percent of myeloma clinical trial participants in the United States. Given our high enrollment, we aimed to measure AAs' trust in providers and identify if clinical trial enrollment barriers exist. A member of the ethics research team surveyed AA patients who had consented to a MM clinical trial at Winship. Three validated surveys were used: Trust in Medical Research (TMR); Human Connection (THC) which measures how much patients feel they are heard and valued by their physicians; and the Duke Intrinsic Religiosity Scale (DUREL) which measures strength of religious engagement and belief. The survey also included questions about the impact of side effects, distance to the trial center and trial related costs on the decision to participate in clinical trial. Ninety-two percent (61/67) of patients approached consented. The mean TMR score and the mean THC score were significantly higher (P-value < 0.001) than the results obtained in key national surveys (TMR 14.9 compared to 11.65; THC 57.7 compared to 54.6). These two surveys were significantly correlated, meaning trust and human connection increase or decrease in tandem. The 3 religiosity subscale results showed high religiosity (3.84, 4.36, and 4.35 with 5 being the highest score). The mean scores of the importance of the investigational agent's side effects, trial costs, and distance to trial center on the decision to enroll in a clinical trial were also high (8.5, 7.8, and 6.5, respectively, with 10 being the most important). In our study population, high trust and human connection overcame other trial participation barriers: strong religious beliefs and concerns about side effects, costs, and travel distance. We present a roadmap to guide investigators to increase human connection, and hopefully trust.

Is there a religious explanation for high life satisfaction in Latin America?

Recent initiatives call for the incorporation of subjective well-being measures in the assessment of development. Latin Americans do report, on average, very high life satisfaction levels, which are also higher than what would be predicted for their socio-economic situation. Within this context, it becomes relevant to explore some arguments that have been proposed to explain high life satisfaction in Latin America within a not so favourable socio-economic context. This paper studies the soundness of the religious explanation for high life satisfaction in Latin America; the argument is based on modernisation theories, and it states that higher-than-expected life satisfaction in Latin America is explained by high religiosity in the region. The investigation relies on representative surveys applied in three high life-satisfaction Latin American countries (Colombia, Costa Rica and Mexico), as well as to the non-Hispanic White population in the United States. A cross-regional methodology is implemented to study the role of religious practice, religious-events participation, and religious affiliation in explaining higher-than-­expected life satisfaction in Latin America. It is found that religious variables do not explain the high life satisfaction levels in the Latin American countries under study.

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.

Effects of Moral Injury on Psychopathology of Pakistanis Affected by War against Terror: Moderating Role of Religiosity

Aim of the Study: The present research investigated the effect of moral injury (MI) on depression, anxiety, and stress (psychopathology) among Pakistanis affected by the war on terrorism. A moderating role of religiosity between MI and psychopathology was also documented. Methodology: The study was based on a snowball sample of 214 men 103 women (N = 317) with an age range of 18 to 64 years (M = 43.26, SD = 9.17) who were directly affected by war. The participants were recruited from various cities of KPK, Balochistan, and the Punjab. Multidimensional Moral Injury Scale (Aman, 2022), Dimensions of Religiosity Scale (Aman, 2022), and Depression, Anxiety and Stress Scale-42 DASS-42 (Zafar, 2014) were used to measure the focal constructs in the present study; all scales were translated and adapted in Urdu. Findings: Mean depression (M = 21.40, SD = 10.32) and anxiety (M = 19.94, SD = 9.66) were severely high in the participants; where stress (M = 21.05, SD = 8.99) was moderately high. Findings revealed MI positively predicted depression, anxiety, and stress and religiosity negatively predicted this psychopathology; and high religiosity expressed lower psychopathology than lower religiosity. Conclusion: MI moderately (14-19%) but significantly explains for psychopathology (depression, anxiety and stress); and religiosity moderates MI and psychopathology. Religiosity buffers against depression, anxiety and stress because people with higher religiosity had lower levels of these measures than those with lower religiosity. Implications and suggestions for future research are discussed.

The Influence of Promotion, Price and Religiusity on The Purchasing Decision of Beauty Products Halal Labeled

Marketing includes advertising, selling and delivering products to consumers or other companies. In carrying out promotions, they will target people who are in accordance with the products being marketed. Not only that, in marketing, the part that has this task will make attractive packaging or designs in advertisements so that many people will be interested. In addition, marketing is also very helpful for consumers. The research objectives of this study are: to explore the influence between promotions on purchasing decisions for beauty products labeled halal. to explore the influence between prices and purchasing decisions of beauty products labeled halal. to explore the influence between religiosity with the decision to purchase beauty products labeled halal. This research uses quantitative research methods. Data collection techniques using documentation and questionnaires. as for data analysis using multiple Linear Regression. The conclusions from this study are: There is an influence between the promotion variables on the purchasing decision of beauty products labeled halal. This means that the better the promotion can affect the purchasing decision. There is an influence between the price variable on the purchasing decision of beauty products labeled halal. There is no influence between the religiosity variable on the decision to purchase beauty products labeled halal. This means that the high and low religiosity of IAI students has no influence on the decision to purchase beauty products labeled halal.

Between research and revival. Emerging trends among highly religious young Catholics in Italy

AbstractResearch shows that Italians’ religiosity is in constant decline. Religious literacy, individual and collective practice, participation in rituals, faith’s transmission and symbols’ sharing seem to be following a slow but inexorable downward trend. Catholic communities are being depopulated and churches are emptying out. These phenomena, already emerging in those generations born during the economic boom, seem to have a greater impact on younger generations: the decline of Catholicism as a socio‐cultural phenomenon is characterising our era. Despite those general trends, young generations are not merely abandoning their faith. Even if faith has lost its social function, young Catholics in Italy often cultivate it on an individual level, between the autonomous search for their own spiritual path and the reproduction of forms of high religiosity derived from the family. In some cases, the younger generations show a renewed religiosity, stronger and more secure than that of their parents, which may sometimes involve them in a path of Catholicism’s rediscovery. The article presents and discusses results on highly religious young Catholics deriving from empirical research on intergenerational religious transmission in Italian families, which has been conducted through focus groups and in‐depth interviews between 2020 and 2022.

Сельская мусульманская религиозность в условиях трансформации российского общества

The article reveals the specifics of rural religiosity as an important factor in the development of rural society in Russia. Sociological and historical material, related to the social life of the Tatars of the Middle Volga region in the Soviet and post-Soviet periods serves as an empirical base. New, previously unpublished archival documents have been introduced into scientific circulation. The connection is established between the level of religiosity and such factors as settlement size, socio-professional structure, intensity of atheistic propaganda and state-confessional relations at the local level, economic activity of the peasantry, and development of rural entrepreneurship. The authorities in the Tatar and Bashkir autonomous republics successfully solved the tasks of the Soviet anti-religious policy. However, in the other Volga regions, where the Tatars were an ethnic minority, there was a phenomenon of separate settlements with increased religious activity and informally economic active residents, which the authorities had to reckon with. In the post-Soviet period, this category of villages, in addition to high religiosity, is distinguished by a stable socio-demographic and economic situation. The article raises the question of the causes and conditions of the paradoxical situation, when the preservation of the patriarchal way of life and religious traditions accompanied the successful adaptation of rural communities to new economic realities. It is concluded that it is necessary to study the specifics of religiosity, since informal economic and social practices were built around national and religious traditions. The studied problem of the stability of rural religiosity is a part of a broader problem of preserving the Russian village as a stable ethno-social organism.

Religiosity and bank earnings management: Revisiting international evidence

The modernization theory forecasts a sharp declining effect of institutionalized religion on human behavior owing to the extensive economic development. However, this prediction is rejected and proved that religious values and beliefs have a pervasive influence on individual conduct. Based on this salient evidence, we examine the influence of religious social norms on bank earnings management behavior with regard to ongoing economic development. We use 20,715 bank-year observations from 1318 listed banks of eight geographical regions. We, further, employ an updated dataset of 2007–2021 to resemble the economic prosperity time period. Our study discards the prediction of the modernization theory and reveals that banks located in countries with high religiosity are less likely to manage their reported earnings. While comparing conventional banks with Islamic ones, conventional banks are found to be less prone to the earnings management practice than that of their Islamic counterparts. We also find religiosity to have a greater magnitude of effect on the accounting manipulation in the crisis period than in the post-crisis one. The cross-regional differences in religious values bring differential effects on this unethical practice. Our results are robust with the alternative measures of earnings management and alternative model specifications.

Exploring a faith-based approach to puberty education in Tanzania.

Many adolescents in Tanzania do not receive timely and comprehensive puberty education. This study explored faith-based organizations a site for puberty education. Two puberty books, each developed through participatory research with Tanzanian adolescents and stakeholders, were promoted to 177 Christian denomination churches in Dar es Salaam, Tanzania to understand the factors that faith leaders considered in their decision to purchase puberty books, or share information about the intervention to their peers and congregants. Data collection included routine monitoring via weekly reports and ethnographic observation. Data were analyzed using the Ecological Framework for Health Promotion to capture how individual, interpersonal, and institutional factors influenced leaders' decisions to purchase or promote puberty books. At the individual level, leaders cited their personal experiences in their support for the intervention, but leaders' time and confidence in their ability to effectively promote books to others were barriers to participation. Interpersonally, the diffusion of information between church leaders, particularly when information came from well-known or respected leaders, emerged as an important factor in leaders' willingness to promote books. At the institutional level, leaders' decisions were impacted by resources, institutional culture, and institutional hierarchy. Importantly, twelve churches in the sample purchased books. Limited financial resources and the need to receive approval from denominational leaders were discussed by leaders as barriers to purchasing books. Despite research showing high religiosity in Tanzania, the role of religious institutions in providing puberty education has remained unexplored. Our results inform future research and practice by providing an articulation of the socioecological factors that played a role in faith leaders' decisions related to puberty education interventions in Tanzania.

Character Values of Independence Hadratussyekh K.H. M. Hasyim Asy'ari

This study aims to explain: (1) The background of the life of Hadratussyekh K.H. M. Hasyim Asy'ari in the trajectory of Indonesian history. (2) The entrepreneurial character values contained in Hadratussyekh K.H. M. Hasyim Ash'ari. This research is historical research with steps, namely: heuristics, verification, interpretation, and historiography. This study uses document sources consisting of primary and secondary sources. The results showed that: (1) Hadratussyekh K.H. M. Hasyim Asy'ari was born and grew up in an environment that has high religiosity, making him have good character and morals. (2) The entrepreneurial character values of Hadratussyekh K.H. M. Hasyim Asy'ari who can emulate one of which is the value of the character of independence.

Thematic Content Analysis of Repugnant Intrusions in Highly Religious Canadian and Turkish Samples.

The degreeof religiosity, a culturally relevant concept, has been associated with obsessivephenomena such as obsessional symptoms, the nature of unwanted intrusive thoughts, and responses to intrusive thoughts. Although previous research reported that repugnant (i.e., sexual and religious) intrusions had the lowest endorsement rates, these were also the most difficult to control and more likely to turn into obsessions. Highly religious individuals are more likely to be distressed by repugnant intrusions as the repugnant nature of intrusive thoughts critically threatens the perceived self. Thus, individuals with high religiosity may be more likely to respond to repugnant intrusions with dysfunctional strategies and thus become more vulnerable to OCD. This study presents the endorsement rates and qualitative features of sexual and religious intrusions among highly religious Canadian and Turkish samples. Highly religious participants were interviewed using the International Intrusive Thoughts Interview Schedule (IITIS). Thematic content analysis of the IITIS data was conducted with MAXQDA. Sexual intrusion themes of Forceful Sex, Gay Sex, Immoral Sex, and Sex with Undesirable People were identified in both samples. Religious intrusion themes of Questioning, How They Are Perceived by God, Violating Religious Doctrines, Punishment by God, and Worship also emerged in both samples. The percentages of these themes suggested the presence of cross-cultural qualitative similarities and differences.

Qanun, religious education, religiosity and sexual activity among Muslim youth

Muslim youths must shun free sexual behaviours. However, these actions are highly prevalent, especially among the Muslim youth. This study aimed to determine the effect of qanun (local regulations based on Islamic law), religiosity and religious education on the sexual activity of Muslim youth. The study used a case-control design carried out in the province of Aceh, which applies the qanun, and in the province of North Sumatra, which does not apply the qanun. Researchers interviewed 552 Muslim youths using the snowball method and disseminating online questionnaires; data were analysed through logistic regression using Jeffeys’s Amazing Statistics Program 16 (JASP) with a confidence interval (CI) of 95%. The results of this study indicated that qanun (p 0.001; Exp B = 4.628), always prayed five times every day in the last 3 months (p = 0.027; Exp B = 1.616), and looking for various information about Islamic topics (p = 0.01; Exp B = 1.747) is associated with the prevention of sexual activity of Muslim youth. Qanun affected the prevention of sexual activities among youth; these activities were 4628 times higher in areas that do not have qanun for preventing sexual activities in Muslim youth. Muslim youth looking for various information about Islamic topics also affected the prevention of sexual activity among youth – it was 1747 times higher than those who did not seek information about various Islamic topics on preventing sexual activity in Muslim youth. Muslim youth in qanun areas were proven to have a lower sexual activity. Furthermore, Muslim youth with high religiosity (those who pray diligently and look for various information about Islamic topics) were proven to be able to prevent sexual activity. Therefore, it is necessary to increase the religiosity of Muslim youth.Contribution: This article is expected to explain the impact of qanun, religiosity, religious education and the prevention of sexual activity among Muslim youth. This research is expected to be one of the solutions that can be applied to prevent sexual activity in Muslim youth, which is occurring increasingly.