Level Of Religiosity Research Articles

Examining the differential protective effects of women’s spirituality and religiosity on alcohol and marijuana use by sexual identity

The current study explored how religiosity and spirituality may differentially influence substance use by sexual identity based on a sample of adult sexual minority women (SMW; n = 437 lesbian; n = 323 bisexual) relative to a heterosexual comparison sample (n = 636). We examined three questions: (1) whether spirituality was differentially associated with alcohol and marijuana use by sexual identity; (2) whether religiosity was differentially associated with alcohol and marijuana use by sexual identity; (3) whether observed differences between spirituality or religiosity and substance use by sexual identity persisted after adjusting for religious environment. Measures included spirituality (importance of spirituality), religiosity (importance of religion, attending religious services), and past year substance use (alcohol use disorder [AUD], any marijuana use, and regular marijuana use). Higher levels of spirituality were associated with increased odds of AUD among both lesbian and bisexual respondents relative to heterosexuals. Higher levels of religiosity among lesbian participants were associated with increased odds of AUD relative to heterosexuals with higher levels of religiosity. Consistent with theories of minority stress, findings suggest that spirituality and religiosity are less protective for SMW than heterosexual women and, in some cases, may contribute to greater risk of substance use.

The Positive Correlation between Well-Being and Religious Practices & Spirituality in the Period of Late Adulthood

In this research article, the positive relationship between the level of religiosity, life satisfaction, and mental wellbeing in the old age period are conveyed. Initially, the aging process is touched upon and the physical and mental problems that people face in the old age process are demonstrated. A few of these problems are the restriction in physical activities, the isolation brought by city life, the narrowing of the family unit, and retirement psychology. Moreover, the concepts of spirituality and religion are mentioned and their positive effects on human life are highlighted. These effects may be the belief that the god will be with the person, will help, death is a meeting with the god, religion, and prayer play an important role in correcting the mistakes made in the past. All these beliefs keep the person away from worldly concerns and bring along with well-being in the old age process. At the end of the research article, the positive correlation of religion and spirituality on people’s mental health and well-being in the old age process and its reasons are explained. Examples from various studies conducted in the East and West were given and the positive correlation between religion and spiritual wellbeing was supported by these examples.

The relationship of religiosity and social support with students adaptation in the islamic boarding school

Introduction: The new daily activities undertaken by students at the Islamic boarding school are a time of change, in terms of individual religiosity and social interaction. This is because not all new students have the experience of living in boarding schools. The purpose of this study was to analyze the relationship between religiosity and social support with student adaptation in Islamic boarding schools. Method: The design of this study was cross-sectional. The sample was 102 new students who were living in a boarding school for less than a year which were taken by simple random sampling. The independent variables were religiosity and social support, the dependent variable was student adaptation. The research instrument used a questionnaire. Data were analyzed using the Chi-Square test and Binary Logistic Regression test Results: The results of the Chi-Square test analysis showed that p-value = 0.042 and p-value = 0.021, which means that there is a significant relationship between the two variables. Meanwhile, the results of the binary logistic regression analysis showed that p-value = 0.220, which means that 22% of the student adaptation variable can be explained by the variable of religiosity and social support. Conclusions: The higher the level of religiosity and social support, the higher and easier the students will adapt. It is hoped that the Islamic boarding school caretakers will be able to carry out mentoring activities for new students so that it can make it easier for students to adapt.

Tingkat Kereligiusan Siswa SMA/SMK di Kota Dan Desa

The level of religiosity of SMA/SMK students is fading day by day due to an unsupportive lifestyle and social environment. The purpose of this study is to describe strategies to increase student religiosity in schools. The study used qualitative methods, by conducting participatory observations and in-depth interviews. Based on the results of data analysis, it can be seen that methods that are able to change the character of students to become religious include: 1) providing related sanctions or punishments that can change the character of these students, 2) applying 5S (Smile, Greetings, Greetings, Polite). and Courtesy) in the school environment and apply it in the community. 3) reading the Koran after participating in IMTAQ extracurricular, respecting others in shaping the personality of students, creating a conducive environment for growing faith and piety of students through habituation and moral development of students through religious activities in schools so that they can be applied in schools. outside the school environment.

The Role of Islamic Religiosity on the Relationship Between Risk, Trust, and Intention to Use Digital Payments During the COVID-19 Pandemic

There has been limited study on risk perception faced by digital payment customers, particularly during the COVID-19 pandemic, motivating this study to analyze the role of risk and trust on the intention and use of digital payments and confirm the moderating role of Islamic religiosity in the model. This study used the Partial Least Squares -Structural Equation Model (PLS-SEM) method, including a survey of 270 customers of three digital payment service providers: OVO, Gopay, and Dana. The key finding revealed that security and operational risks significantly impacted trust, even though they did not affect the intention to continue. Another significant result uncovered that Islamic religiosity moderated the effect of operational risk on trust. In this case, customers with a lesser religiosity level were more sensitive to the risk's impact. The significant contribution of this study is an expanding theory on the relationship between perceived risk, trust, and the use of digital payments. The study also offers recommendations to practitioners on managing risk and trust to increase the likelihood of using digital payment in the future. Furthermore, practitioners must consider religiosity regarding risk management, trust, and consumer protection.

Impact of societal resilience on vaccine hesitancy and uptake: Lessons learned from the Israeli experience

BackgroundVaccine hesitancy threatens COVID-19 pandemic management. Increasing vaccine uptake is important to containment of the virus, and achievement of herd immunity. ObjectiveTo identify factors of resilience, distress, and well-being that impact vaccine hesitancy and uptake. MethodA cross-sectional study was conducted during the pandemic's fourth wave. The data were collected by an internet panel company. A representative sample of Israeli residents (N = 2002) answered an online questionnaire. A stratified sampling method was employed regarding geographic distribution, gender, and age. As vaccine hesitancy poses a threat to the effective management of the pandemic, the outcome measures included vaccine hesitancy and uptake (dependent variables), and resilience, distress, and well-being (independent variables). Results24% of respondents reported a high level of vaccine hesitancy; 68% received 3 vaccines; 5% did not receive any vaccine. Six predictors together explained 22% of vaccine hesitancy and 15% of vaccine uptake.Path analysis indicated that: (a) Societal resilience was the best predictor of vaccine hesitancy and uptake: the higher the societal resilience, the lower vaccine hesitancy, and the higher vaccine uptake. (b) The higher sense of danger, the higher vaccine hesitancy, and the lower vaccine uptake. (c) The higher level of religiosity, the lower vaccine uptake. (d) The higher the family income, the lower level of vaccine hesitancy. ConclusionsFindings suggest that public attitudes are primarily influenced by the degree of trust in the leadership and other components of societal resilience. Further research should investigate the impact of transparency concerning COVID-19 decision-making on vaccine hesitancy and uptake.

Attitudes toward Immigrants Intertwined with Religion: Comparison of Croatia and Italy

This article seeks to contribute to the study of migration and religion in two EU countries, Croatia and Italy, by examining the impact of religiosity and cultural identification on negative attitudes toward immigrants. In many European societies, the increasing diversification within different levels of society stemming from recent migrations has turned immigrants’ reception and integration into a key issue, whereby migrants are often perceived as a threat to the dominant religion and culture, thus aggravating the process of migrant integration within society. Our article follows recent empirical research on migration and religion, which determined that higher levels of religiosity are positively correlated with negative out-group attitudes. Conducting quantitative research in Croatia (N = 603) and Italy (N = 714) and based on the analysis of primary data, firstly, we assess whether there is an association between negative attitudes towards immigrants depending on different degrees of religiosity and levels of cultural identification. Secondly, we examine the differences of the socio-religious contexts of Croatia and Italy, with a focus on the interplay between religion, national identity, and migration patterns. In line with this, our research shows that religiosity has the largest influence on negative attitudes toward immigrants, implying that higher levels of religiosity result in higher levels of negative attitudes toward immigrants. Furthermore, the results of our research show that Croatian participants have more negative attitudes toward immigrants than Italian participants, whereby Roman Catholic participants in both countries are more negative than non-religiously declared participants.

Social norms and the gender gap in labor force participation: Evidence from Turkey

ABSTRACT We use a novel two-step empirical strategy to examine the relationship between social norms and the gender gap in labour force participation (LFP) across provinces of Turkey. In the first step, we identify the unexplained part of the gender gap in LFP that remains after accounting for differences in observed characteristics between women and men for each province by implementing a decomposition method. In the second step, we investigate the role of social norms in explaining cross-province variation in the unexplained part. The results reveal that more egalitarian gender role attitudes, smaller gender gap in tertiary education, lower fertility and consanguineous marriage rates, and lower level of religiosity significantly predict a smaller unexplained part of the gender gap in LFP favouring males.

The Role of Religious Aspects on Life Satisfaction: Case Study of Muslims in Indonesia

Religiosity aspect is the most important part in personal life. With religion, an individual can achieve true peace, including life satisfaction. Life satisfaction is actually one of the most important aspects of a goal in life. This study aims to determine the role of religiosity and economic aspect on the level of one's life satisfaction. Life satisfaction was measured using a life satisfaction scale, while religiosity was measured using subjective perceptions of religiosity, frequency of prayer, frequency of attending recitations, and affiliation to religious organizations. This study was limited to a sample of Muslims aged 15 to 64 years in the fifth round of the 2014 Indonesia Family Life Survey (IFLS) database. Using ordered logit regression, statistical evidence was obtained that the aspect of religiosity was positively related to life satisfaction. Each increase in one level of religiosity was associated with 8.1% increase in the probability of being satisfied. This finding is supported by variables that reflect other aspects of religiosity, such as an increase in one level of prayer frequency associated with an increase in the probability of being satisfied by 1.4%. Meanwhile, the economic aspects as measured by education level and work status are positively associated with life satisfaction.

Investigating the students’ behavior towards the temptation to do academic misconduct in higher education: The moderation of religiosity

The purpose of this study was to investigate the factors that influence cheating intention (CI) and cheating behavior (CB) on accounting students with Islamic religiosity (IR) as a moderating factor. This study used the theory of planned behavior (TPB) concept in predicting academic cheating. The sample of this study used a cluster sampling approach. The data collecting technique used a survey method with a questionnaire. The population of this study was accounting students at an Islamic university in Yogyakarta, Indonesia with a total of 146 respondents. Regression analysis was employed to test this hypothesis by using a structural equation modeling (SEM) approach using smart-PLS. The results of this study indicated that attitude had a negative effect on CI and perceived behavioral control (PBC) had a positive effect on CI. Furthermore, the level of religiosity had a negative effect on CI. This finding also implied that religiosity was unable to moderate TPB to reduce students’ desire to commit academic misconduct. This paper contributes to the literature by providing empirical evidence of the moderating effect of religiosity on academic cheating behavior of students in higher education.

Age Differences in Mental Health During the COVID-19 Pandemic: Assessing the Moderating Role of Attachment to God.

Objectives: This study examined age differences in mental health problems (depression and anxiety) during the COVID-19 pandemic using nationally representative data from the United States. Drawing from a life course perspective, we also assessed if a secure attachment to God conditioned the relationship between age and mental health. Methods: Data were from the 2021 Values and Beliefs of the American Public Study (N = 1168), collected roughly 1 year into the pandemic. Results: Older adults (61 years and over) reported lower depression and anxiety than respondents 18–30 years of age. However, stronger perceptions of attachment to God significantly closed the age gap in anxiety between these age groups. Discussion: Though absolute levels of religiosity tend to be higher for older adults, secure attachment to God was more protective of the mental health of younger adults during the pandemic. We reflect on our findings through a life course lens.

The Prediction of Religiosity on Students’ Academic Dishonesty

Purpose – The relationship between students’ level of religiosity with their academic dishonesty in previous research was found inconsistent. The purpose of the present study is to clarify the relationship between religiosity with academic dishonesty.
 Design/methods/approach – This study implemented a correlational design that involved 251 (60,6% female) Islamic High School students in Batang District, Central Java, selected by using cluster random sampling. Data on religiosity was collected using the Centrality of Religiosity Scale (TCR), and academic dishonesty data were assessed using the Academic Dishonesty Scale (ADS).
 Findings – The results showed that religiosity predicted a decrease in academic dishonesty. Furthermore, this study also confirms that there are three dimensions (out of 5 dimensions of religiosity) that significantly predict academic dishonesty, namely ideology, private practice, and experience, while the other two dimensions, namely intellect and public practice, have no correlation with academic dishonesty.
 Research implications/limitations – The implications of these findings are presented for strengthening collaboration between school counselors and religious education teachers to decrease students’ academic dishonesty through strengthening the level of student religiosity in its various dimensions so that religiosity is not seen as just a ritual of worship.
 Originality/value – This study has clarified and confirmed the relationship between religiosity and academic dishonesty, particularly the three dimensions of religiosity that contribute to explaining academic dishonesty.

The Comparison of Religiosity Level Between Students With “Niqab” and Students Without “Niqab”

Purpose – This study intends to examine whether there is a difference in the level of religiosity between students with “niqab” and students without “niqab”. The discourse on wearing the “niqab”l is still a crucial problem in several educational institutions in Indonesia, including Universitas Ahmad Dahlan (UAD).
 Design/methods/approach – This is quantitative research at the Ahmad Dahlan University Islamic Education Study Program with a random sampling technique. The data collection tool used was a questionnaire with a Likert scale of scale 4. The instrument was tested with validity, reliability, normality, and homogeneity tests. The data were then analyzed by using the T-test to test the hypothesis.
 Findings – The results showed that the level of religiosity of female students with “niqab” at Pendidikan Agama Islam (PAI) UAD was in the high category. This was evidenced by 33 respondents of students with “niqab” at PAI UAD. 23 subjects (69.6%) showed a high religiosity and ten subjects (30.3%) were in the medium category. The religiosity of students without “niqab” at PAI UAD was also in the high category, as shown by 33 respondents who are without “niqab” at PAI UAD. There were 26 subjects (78.7%) showing a high level of religiosity, and seven subjects (21.2%)were in the medium category.
 Research implications/limitations – The analysis results showed that there was no difference in the level of religiosity between students with “niqab’ and students without “niqab” at PAI UAD, as evidenced by the t count = 0.452 (sig < 0.05) then Ha was accepted, and Ho was rejected.
 Originality/value – There is no difference in the level of religiosity between students with “niqab” and students without “niqab” in PAI UAD. “Niqab” is not part of Islamic shari'a so it cannot always be associated with one's religious experience. The nature of religiosity cannot be established simply by wearing the “niqab” without looking at other religious dimensions.

Peranan Pendakwah Terhadap Religiositi Mualaf di Negeri Johor: Sebuah Sorotan Awal

Da’wah is an important effort in the spread of Islam. Every Muslim individual has the responsibility to carry out the da'wah of Islam through various means according to his ability. The scholars have also outlined guidelines in preaching which is an interpretation of the example of the sunnah of the Prophet SAW and the verses of the Qur'an. Through this da'wah effort, it is also possible to guide individuals whose hearts are softened to embrace Islam and leave other religions. This group is called a convert and belongs to eight categories that receive zakat assistance. The Johor Islamic Religious Council MAINJ sets a person who has just converted to Islam within a period of 10 years as a convert before being recognized as a mukalaf. During this period, various forms of assistance and facilities were provided to the converts to strengthen their ability to continue their Muslim life. However, with all forms of assistance provided, there are converts who are involved in social problems, crime, emotional stress and apostasy applications that reflect the inability to lead a Muslim life. Religious life or religiosity is very important in one’s life and exerts a great influence on one’s personality, actions and way of thinking. This situation raises the question of what is the role of the preacher on the level of religiosity of the convert and where is the level of religiosity of the convert at present. Based on these questions, this study was conducted by identifying the role of preachers towards converts and studying the appropriate measurement of religiosity for converts in Johor. This study is a qualitative study using content analysis method on the highlights of previous work. The findings of the study clarify the role of preachers and show the Muslim Religiosity Model, which is used as the basis for building an inventory of Muslim religiosity-personalities is suitable for use to converts by adhering to the basic principles in measuring religiosity. These findings can be used as a guide in studies related to the measurement of the religiosity of converts.

Pandemi Döneminde Ve Öncesinde Evcil Hayvan Edinme, Hayvanlara Karşı Bazı Tutumlar Ve Dindarlık Yönelimleri Arasındaki İlişkiler Üzerine Bir Araştırma

Bu araştırmada Türkiye’de evcil hayvan sahiplenme ve dindarlık arasındaki ilişkiler incelenmiştir. Bu yapılırken 2020 ve 2021 yıllarını kapsayan pandemi dönemi ve öncesinde hayvan sahiplenme durumu hakkında bilgi edinmeye yönelik anket uygulanmıştır. Araştırmada hayvan sahiplenme davranışı yanında sokak hayvanlarına karşı tutum ve davranışlarla din ile hayvanlara karşı muamele hususunda gerilim hattı oluşturan hayvansal gıda tüketimi ve hayvanların kurban edilmesine karşı yaklaşımları ortaya çıkarmaya yönelik sorular da sorulmuştur. Bu amaçla evcil hayvan sahiplenmeye dair genel eğilimler ve bu dönemdeki davranışlar hakkında bilgi edinmeye yönelik bir anket ve dindarlık ölçeği kullanılmıştır. Elde edilen veriler SPSS programı vasıtası ile çeşitli testlere tabi tutulmuştur. Sonuç olarak öncesinde ve salgın döneminde hayvan sahiplenmede dindarlık durumuna göre bir farklılaşmanın olmadığı görülmüştür. Ancak dindarlık dışında farklı değişkenlere göre farklılaşmalar olabildiği görülmüştür. Yine sokak hayvanlarına muamele konusunda dini tutuma göre bir farklılaşma olmadığı ancak hayvansal gıda tüketimi ve hayvan kurban edilmesi konusunda dindarlık düzeyine göre farklılaşmalar olabildiği bulgulanmıştır.

Does Religion Affect Mortgage Delinquency?

We provide evidence that religiosity deters mortgage delinquency. Religiosity is the percentage of the total county population who adheres to a religion. The results show that locations with a higher level of religiosity have a significantly lower mortgage delinquency rate after controlling for income, employment, education, population, etc. A one-standard-deviation increase in religiosity in a county leads to almost a 0.096 standard-deviation decrease in the mortgage delinquency rate, which corresponds to nearly 9.1% (12.3%) of the sample average (median) mortgage delinquency rate. The impact of religiosity increases during and after the global financial crisis period. Previous studies in the literature indicate that religiosity is related to a preference to save, higher aversion to risk as well as moral values towards mortgage default, all of which are linked to mortgage default decisions. This new evidence suggests the role of local religiosity in evaluating and modeling mortgage default risk.

The State and Confessional Life in Kharkiv Region on the Eve of the Great Terror (1934 – the Middle of 1937)

The article is dedicated to religious life in Kharkiv region on the eve of The Great Terror and the influence of the Soviet state on it. The article analyzes the historiography of the issue under study, and concludes that despite the emergence of recent scientific works, which address various aspects of the functioning of individual religious denominations in Kharkiv region in the 1930s, the issue of reviving religious life in the region on the eve of The Great Terror unleashed by the totalitarian regime is still virtually out of sight of modern scientists and has not become an object of special study. Such processes as the believers’ reaction to the state’s activity, their resistance against the state’s oppression, the influence of the Constitution of 1936 on the religious circumstances, as well as the factors of religious life in Kharkiv province on the eve of the Great Terror have not been sufficiently studied yet. The article analyzes the conditions of religious denominations’ activity on the eve of the Great Terror. The influence of various factors on the revival of religious life is revealed. The different forms of manifestation of religious activity in Kharkiv region are elucidated. The article shows that the public discussion and adoption of the Constitution of 1936, which formally abolished the restrictions on the political rights of the clergy and proclaimed the freedom of conscience, resulted in increased activity of different groups of clergy and believers. The latter hoped for rapid normalization and liberalization of state-confessional relations. However, the revival took place in the situation when the previous practice of repression against members of various religious denominations and the closure of temples and prayer houses still continued. In these circumstances there were the different form of believers’ resistance and the defense of the religious rights which were decelerated by the laws. This activity of "the religious" did not go beyond the limits set by the current Soviet legislation and was generally aimed at ensuring freedom of conscience for citizens as proclaimed in the Constitution. In particular, this manifested itself in believers’ attempts to collect signatures to open churches closed (contrary to the existing law) by local authorities, and in numerous petitions and delegations to local and higher authorities, demanding that the prayer houses be returned to the religious communities. Religious communities actively also created various circles (choral singing, chess, etc.) in order to attract young people. There were appeals from the representatives of religious communities to consular offices of foreign countries for support against anti-religious harassment, etc. At the same time, the participation of believers (especially young people) in public worship and mass attendance of religious services, especially during church festivals, etc. intensified. The 1937 census revealed a high level of religiosity among the population (including the younger generation) which was conclusive proof of the failure of Stalin's “Godless Five-Year Plan.” Another important factor in stirring up religious life was the preparation and holding of elections to the Supreme Council of the USSR according to the new electoral laws, during which a fairly high level of self-organization of the clergy and believers were shown to the authorities, as well as their attempts to participate in the electoral race. It seriously frightened the nomenclature of the Soviet Communist Party, which perceived religion and the church as the institutions of the class enemies (according to their ideological paradigm). So they were regarding the state terror as the most effective method of struggle against the religion.

The Level of Student Religiosity Seen from the Participation in Rohis at SMA Negeri 2 Bantul

As individuals, students will experience social life in society. Free interaction and moral decadence pose a threat to the social life of the student community. Islamic Religious Education (PAI) is expected to be a solution to dealing with these threats. However, the limited learning hours of only three hours were deemed insufficient to achieve the goals of PAI. The alternative is to organize an Islamic spiritual organization. This study aimed to describe the level of religiosity of members and non-members of Rohis as well as empirically test to determine the differences between Rohis and non-Rohis members in religiosity. This study used a quantitative approach with the subject of 23 students of Rohis members and 223 students of non-Rohis members, consisting both female and male, in the age range of 15-18 years old. Primary data was collected through a questionnaire with the Linkert scale technique. Data analysis used the Independent Sample t-Test. The research results obtained: (1) the level of religiosity of Rohis members at SMA Negeri 2 Bantul has an average value of 104.64 and it is a medium category. (2) The level of religiosity of non-Rohis members at SMA Negeri 2 Bantul has an average value of 101.47 in the medium category. Participation in Rohis will affect the level of religiosity of students, so spiritual activities need to be optimized at schools. The school needs to provide guidance and direction to spiritual organizations (Rohis) through general and special da'wah so that the religiosity

Religious inconsistency on corruption behaviour among Muslim politicians in Indonesia

The problem of corruption in Indonesia is like an unbroken chain. Since the 1998 reformation until now (2021), many persons with corruption cases involving politicians or officials have been arrested and even imprisoned. Among those entangled in corruption are many Muslim politicians and religious leaders known to the public as having a high level of religiosity and a clean reputation. Ideally, these Muslim politicians will be at the forefront of guarding the nation’s anti-corruption morality. However, the reality is different. This study explains the discrepancy of the relationship between religiosity and anti-corruption attitudes by Muslim politicians. This study relies on a qualitative approach with a descriptive analysis of the online media findings regarding Muslim politicians’ corrupt behaviour. The results of this study indicate that there is no correlation between religiosity and unethical behaviour. Politicians entangled in corruption come from all circles of political parties, socio-economic levels, intellectuals and various religious backgrounds. It means that other factors besides religious morality encourage a person to commit corruption, such as motives for power, high political costs, a hedonistic lifestyle, an incompetent law enforcement system and a deep-rooted culture of corruption.Contribution: Efforts to eradicate corruption in Indonesia need to be carried out in an integrated and comprehensive manner with various approaches. Thus, the goal to minimise the corruption behaviour in Indonesia can be achieved.

From the Red Belt to the Bible Belt? Religiosity and Voting in Russia since 2011

AbstractThe article explores the relationship between Orthodox religiosity and voting in Russia in 2011–2018. Using the theoretical framework of desecularization from above, which claims that church structures play a key role in the religious renaissance policy, we argue that the rise of the political influence of the ROC (Russian Orthodox Church) may be explained by its capacity for dissemination of traditional values that ultimately results in votes for United Russia and President Vladimir Putin in national elections. This study reveals the emergence of a new area on Russia’s political map—the belt – into Belt, which combines higher levels of Orthodox religiosity and pro-Kremlin voting in national elections. Using multiple empirical strategies we construct an index of religiosity on the regional level and identify the Orthodox Belt regions, test the relationship between Orthodox religiosity and voting in the national elections in 2011–2018, and test the differences in value orientations and electoral support between the Orthodox Belt regions and other ones. Finally, two model regions of the Orthodox Belt—Tambov and Lipetsk—are explored. We conclude that non-Orthodox Belt regions in Russia with higher Orthodox religiosity, conservatism, and loyalty are an emerging trend in Russian political geography.