Religiosity Index Research Articles

Selection into higher education and subsequent religious decline in a United States cohort

Extant research reveals an inconclusive relationship between higher education and religiosity, which might be due to the selection effect, or to the different religiosity measures used. To address this, we analyze data of a cohort of adolescents from the 1997 National Longitudinal Study of Youth to investigate the association between religion and education. First, we assess the relationship between the child's religious environment and their likelihood of attending college. Second, we investigate how college attendance and completion affect subsequent changes in religiosity as they age into young adulthood. Results suggest that adolescent religious environment significantly predicts subsequent college enrollment. Completing college is associated with subsequent decline in private religiosity index, after accounting for adolescent religious influence, peer influence, and early family formation; suggesting robustness against selection effects. Enrollment or completion of college has a complicated association with subsequent religious attendance. Fundamentalist Christians do not experience the same declines in religious attendance as other religious traditions after enrolling in college, but additional research is needed to confirm the robustness of this finding. Our study contributes to the nuanced understanding of the relationship between higher education and religion by adopting a life course perspective that reveals the heterogeneity of the relationship by religious affiliations and the socio-cultural norms associated with them.

Psychometric assessment of the Runyankole-translated Marlowe-Crowne Social Desirability Scale among persons with HIV in Uganda

BackgroundSocial desirability can negatively affect the validity of self-reported measures, including underreporting of stigmatized behaviors like alcohol consumption. The Marlowe-Crowne Social Desirability Scale (SDS) is widely implemented and comprised of Denial and Attribution Domains (i.e., tendencies to deny undesirable traits or attribute socially desirable traits to oneself, respectively). Yet, limited psychometric research has been conducted in sub-Saharan Africa, where the prevalence of unhealthy alcohol consumption is high as well as religiosity and hierarchical social norms. To address this gap, we (a) conducted an exploratory study assessing certain psychometric properties of the 28-item SDS (Runyankole-translated) among persons with HIV (PWH) in Uganda, and (b) examined the relationship between social desirability and self-reported alcohol use.MethodsWe pooled baseline data (N = 1153) from three studies of PWH engaged in alcohol use from 2017 to 2021. We assessed the translated scale’s construct validity (via confirmatory factor analysis), internal consistency, item performance, differential item functioning by gender, concurrent validity with the DUREL religiosity index domains, and the association between social desirability and self-reported alcohol use.ResultsParticipants had a mean age of 40.42 years, 63% were men, and 91% had an undetectable HIV viral load. The 28-item SDS had satisfactory construct validity (Model fit indices: RMSEA = 0.07, CFI = 0.84, TLI = 0.82) and internal consistency (Denial Domain ΩTotal = 0.82, Attribution Domain ΩTotal = 0.69). We excluded Item 14 (“I never hesitate to help someone in trouble”) from the Attribution Domain, which mitigated differential measurement error by gender and slightly improved the construct validity (Model fit indices: RMSEA = 0.06, CFI = 0.86, TLI = 0.85) and reliability (Attribution Domain ΩTotal = 0.72) of the 27-item modified SDS. Using the 27-item SDS, we found that social desirability was weakly correlated with religiosity and inversely associated with self-reported alcohol use after adjusting for biomarker-measured alcohol use and other confounders (β = -0.05, 95% confidence interval: -0.09 to -0.01, p-value = 0.03).ConclusionsWe detected and mitigated measurement error in the 28-item Runyankole-translated SDS, and found that the modified 27-item scale had satisfactory construct validity and internal consistency in our sample. Future studies should continue to evaluate the psychometric properties of the Runyankole-translated SDS, including retranslating Item 14 and reevaluating its performance.

Unpacking the Relationship Between Right-Wing Authoritarianism and Religiosity in Poland: A Panel Analysis

ABSTRACT Right-wing authoritarianism (RWA) is typically correlated with measures of religiosity. Though there is much cross-sectional evidence for this relationship, few studies have examined the reason for the correlation. Does one variable induce change in the other over time in single individuals, or do they correlate because the same kind of people (as defined by potential third variables) select into both authoritarianism and religiosity? We examine this question with data from a six-wave panel study of Polish adults, using the random-intercept cross-lagged panel model (RI-CLPM) to disentangle within-person relationships from between-person relationships. Though cross-section regressions reveal positive relationships between RWA and two indices of religiosity (attendance and identification as religious), analyses using the RI-CLPM suggest that these relationships are due to between-person differences rather than within-person effects of RWA on religiosity variables and vice versa.

Religiosity, Anxiety, Depression, and Suicidal Ideation in Brazilian Patients with Sickle Cell Disease

Introduction: Sickle cell disease (SCD) is an inherited hemoglobinopathy that can evolve with time, in some individuals, as a debilitating chronic pain syndrome with emotional dysfunctions. Objective: To evaluate different types of religiosities: organizational (ORA), non-organizational (NORA), and intrinsic religiosity (IR), and their correlation with mental health in individuals with SCD. The variables analyzed were depression, anxiety, and catastrophic and suicidal thoughts. Method: This is a descriptive cross-sectional study, which is part of a crossover randomized clinical trial. We recruited adults among individuals with SCD from Bahia-Brazil. We used: Duke's religiosity index, Hospital Anxiety and Depression Scale (HADS), and Brazilian Portuguese Pain Catastrophizing Scale (BP-PCS) data. The Spearman correlation and Fisher exact test were used for statistics considering alpha 95%. Results: Of the 131 individuals approached for participation, 75 completed all questionnaires with genotype HbSS and HbSC. Of them, 49 (65,3%) were women, with an average age of 34.13 +10.02, 66 (88.0%) self-declared black, 63 (84.0%) declared to belong to a religious group, 67 (89.3%) with a high form of religious involvement. The mean of intense pain was 3.86 + 2.74; 40 (53.33%) had anxiety, 25 (33.33%) had depression, and 15 (20.0%) declared having suicidal thoughts. There was a negative correlation between depression and IR (r = -0.240, p = 0.038) and a correlation between average pain and NORA (r = 0.301, p = 0.009). An association between NORA and chronic pain was verified (p = 0.023), OR (p < 0.001), NORA (p = 0.042), and IR (p = 0.004) with evangelical SCD subjects. Conclusion: This study highlights the need for mental health care in patients with SCD due to the high rates of anxiety and depression, with the need to include religiosity since it is a frequent and important element in the lives of people with SCD.

ISLAMIC COMMUNICATION IN RELIGIOUS MODERATION EDUCATION AND TRAINING AS RELIGIOUS CONFLICT MITIGATION

The diversity of North Sumatran society makes it vulnerable to socio-religious conflict. The government has made numerous efforts to mitigate these conflicts, one of which is through early detection policies of religious social conflicts based on religious moderation and the development of communication patterns taught in education and training by the Medan Religious Training Center. It is thought necessary to study and analyze communication patterns for conflict resolution in depth so that they can be employed in line with the community's conditions and characteristics. This study took a descriptive qualitative method, with data collected through interviews, participant observation, and document analysis using data triangulation techniques. The findings revealed that, first, efforts to address religious social conflicts must be carried out through religious education and training (improving the quality of human resources), digital transformation of early warning systems (applications Early Warning System), and measurement of the index of religious behavior (Religiosity Index). Second, mechanisms for dealing with religious social conflicts in the society must be established, particularly in terms of more effective communication patterns and transparent transmission of the concept of religious moderation.

RELIGIOUS IDENTITY, RELIGIOUS PRACTICES AND SPIRITUALITY OF THE POPULATION OF RUSSIA’S ASIAN BORDERLANDS

The religious identity of Russian citizens in modern conditions is transformed under the influence of socio-cultural processes of a global nature, often taking individualized forms and combined with practices of reviving interest in religion and its protective, compensatory functions in conditions of uncertainty. In 2022-2023, with the support of the Russian Science Foundation, a sociological study was conducted to examine religious identity, religious practices and spiritual security in the border regions (Altai Territory, Altai Republic, Tyva Republic and Novosibirsk Region, 1868 people). The population of the border regions gravitates towards Orthodoxy (36%), however, significant differentiations in the regional refraction of the religious mosaic. Orthodoxy prevails in the Altai Territory and the Novosibirsk Region, shamanism prevails in Tyva (52%), Burkhanism is represented in the Altai Republic (16%). Moreover, an index of religiosity based on the Huber methodology was calculated in the study. The index is built on the integration of the five structural components of religiosity: intellectual, ideological, public and personal religious practices, and religious experience. The average index of religiosity was 2.41 points, the most religious is the population of the Tuva Republic (2.75), followed by the Altai Republic (2.52), index values below the test norm (2.45) were recorded in the Altai Territory (2.36) and the Novosibirsk Region (2.16). Ideas about religiosity and spirituality are changing and acquiring new meanings in the light of changing social relations between believers and non-believers, emerging new practices and religious organizations.

Quantifying the Effect of Religion on Rural Development in Indonesia Using the Rural Islamic Religiosity Index: A Case Study in West Sumatera Province

Quantifying the Effect of Religion on Rural Development in Indonesia Using the Rural Islamic Religiosity Index: A Case Study in West Sumatera Province

Are religious patients less afraid of surgery? A cross-sectional study on the relationship between dimensions of religiousness and surgical fear.

Surgical fear is common and has a negative impact on surgery and its outcome. Recent research has identified individual religiousness as an important factor among patients with associations to mental health, particularly anxiety. This study aimed to examine associations between religiousness and surgical fear in a representative sample of adult surgical patients in Croatia. Cross-sectional study among elective surgery patients at different departments of a single hospital. University Hospital Sveti Duh, a tertiary health care facility in Croatia. Religiousness and surgical fear were the variables of interest and assessed through self-report instruments. The Croatian version of the Duke Religiosity Index questionnaire (DUREL) assessed organizational religious activity (ORA), non-organizational religious activity (NORA), and intrinsic religiousness (IR). The Croatian version of the Surgical Fear Questionnaire (SFQ) measured surgical fear and its subscales the fear of the short-term and long-term consequences of surgery. Additionally, sociodemographic characteristics and medical history were assessed. Analyses were carried out using descriptive and linear regression analyses. 178 subjects were included for data analysis. Univariate linear regression found two dimensions of religiousness (non-organizational religious activity, intrinsic religiousness) to be weak, but significant predictors of greater surgical fear (adj. R2 = 0.02 and 0.03 respectively). In the multiple linear regression model together with age, gender, education and type of surgery, all three dimensions of religiousness were found to be significant independent predictors of greater surgical fear. The study was single-center and cross-sectional and did not assess patients' specific religious identity. This study demonstrated significant positive associations between dimensions of religiousness and surgical fear, potentially suggesting that surgical patients experience increased religiousness to cope with heightened anxiety. Assessment and intervention to address patient religiousness is warranted in the context of surgical fear among religious patients, and the importance of religiousness in the context of surgical fear needs to be further addressed in research.

Do parenting behaviors intended as discipline vary by household religious affiliation in Cameroon?

BackgroundReligious affiliation may account for some variance in parenting behaviors used for disciplinary intent. However, most reported studies of this relationship are limited to high-income countries focused on Christianity. ObjectiveThis study aimed to determine whether parenting behaviors vary by religion in a low- and middle-income country between Protestant, Catholic, and Muslim groups. It was hypothesized that Protestant households would have higher odds of select parenting behaviors. Participants & settingsData from the 2014 Cameroonian Multiple Indicator Cluster Survey, containing a nationally representative household sample, were used. MethodsAdult caregivers in selected households with a child aged 1–14 years of age participated in interviews containing a standardized disciplinary measure asking about the exposure of one randomly selected child to a series of parent behaviors in the preceding month. ResultsOf the 4978 households, 41.6 % were Catholic, 30.9 % Protestant and 27.6 % Muslim. Spanking was the most common of the six types of physical punishments across groups with no association with household religion. In contrast, children in Protestant households had higher odds of being hit with an object compared to the other two groups, but only for younger children. Children in Protestant households also had higher odds of exposure to a combined approach, i.e., use of physical, psychological, and non-violent parent behaviors. ConclusionsThis study advances the examination of the potential influence of household religion on parenting behavior, however further inquiry is needed to examine these patterns in other settings with additional indices of religiosity and disciplinary beliefs.

COVID-19 related stress, quality of life, and intrinsic religiosity among college students during the global pandemic: A cross-sectional study

The purpose of this correlational, cross-sectional design study was to examine the relationships between COVID-19-related stress, quality of life (QOL), and intrinsic religiosity of university students during the pandemic. Data were collected using the Psychological General Well-being Index, Impact of Events Scale-Revised, and Duke University Religiosity Index and analyzed using Pearson’s r, bivariate analysis, and hierarchical regression analysis. For the sample of 422 participants, COVID-19-related stress was negatively associated with QOL, while religiosity was positively associated with participants’ QOL. Religiosity, however, did not moderate the relationship between stress and QOL. Institutions of higher education should consider providing additional mental health support and self-care initiatives to improve student stress responses. Understanding the effects of religiosity on student stress responses and QOL would allow faculty and institutions to prioritize holistic care, including spiritual care in conjunction with religiosity.

Secularization in Europe: Causes, Consequences, and Cultural Diversity

This paper explores the timeliness and relevance of secularization theories in Europe. It seeks to understand how the classical theories of secularization—rationalization, societalization, functional differentiation, and existential security—and their theoretical innovations—namely, cultural diversity—help describe religious phenomena in a specific set of European countries—Austria, Italy, Poland, Portugal, Slovakia, and Spain. In this context, cultural diversity shows the strongest negative correlation with religiosity. These findings arise from the correlation between the different theories of secularization, the independent variables, and an index of religiosity, the dependent variable. Cultural diversity, as a good predictor to explain secularization in Europe, shows how contact with different religious and non-religious worldviews enhances a mutual fragilization that can lead individuals from uncertainty to the rejection of religious beliefs.

Physicians' attitudes towards ethical issues and end-of-life decision-making for pediatric patients with unresponsive wakefulness syndrome: An international survey.

We examined physicians' perspectives on the mental capabilities of pediatric patients with unresponsive wakefulness syndrome (UWS) and their attitudes towards limiting life-sustaining treatment (LST) in an international context. A questionnaire survey was conducted among 267 neuropediatricians, practicing in 65 countries. Comparisons were made according to the Human Development Index (HDI) of the countries. The Idler Index of Religiosity was applied to determine religiosity. Participants from countries with a very high HDI were generally more favorable to limiting LST (p < 0.001), specifically cardiopulmonary resuscitation (p=0.021), intubation/ventilation (p=0.014), hemodialysis/hemofiltration (p < 0.001), and antibiotic therapy (p < 0.001). Treatment costs that were too high had a weaker influence on their decisions (p < 0.001). Participants who found it never ethically justifiable to limit LST had a higher mean Idler Index of private (p=0.001) and general (p=0.020) religiosity and were less satisfied with treatment decisions (p < 0.001) and the communication during the process (p=0.016). The perspectives towards limiting LST for pediatric patients with UWS are markedly different between physicians from countries with very high and lower HDIs.

Why is the West unique in linking religiosity to market friendliness?

AbstractThe Integrated Values Survey shows that the positive relationship between religiosity and market friendliness is a uniquely Western feature. With the help of public choice theory, the author hypothesises that this Western uniqueness is the result of the way the dimensions of political ideologies are formed in the West. The hypothesis is supported by regressing an index of market friendliness on a religiosity index, political identity, and a measure of ‘ideological capital’. Accounting for the latter two, the positive association of religiosity with market friendliness vanishes, even in the West.

Religiosity, gender attitudes and women's labor market participation

Purpose: This study examines the impact of religion on female labor market participation and tests the hypothesis that under a specific belief pattern, female time allocation to labor market participation should vary systematically with the change in religiosity level.&#x0D; Design/Methodology/Approach: The study uses a primary data set of 320 female respondents. The binominal logit model is used to estimate a categorical dependent variable. &#x0D; Findings: The results suggest that religious women are less willing to participate in the labor market.&#x0D; Conclusion: There are three different outcomes from the analysis scheme. First, the composite index of female religiosity signifies its negative impact on their labor market participation. Second, the findings of the study reveal that females with relatively higher religious education are less willing to participate in the labor market. Third, females are less willing to participate in the labor market when the head of the household is more religious.&#x0D; Research limitations: A larger sample is believed to help in better generalization.&#x0D; Practical implications: Religion shapes human behavior which subsequently influences their economic decisions. Our findings reveal a positive association between females’ formal education level and their labor market participation. This entails a government policy to facilitate women in enhancing their education level. Moreover, mainstreaming the religious educational institutes and their curriculum will resolve the misconceptions.

The “Orthodox Belt” on Russia’s Electoral Map in 2011–2021

The article explores the relationship between Orthodox religiosity and voting in Russia in 2011–2021. Using the theoretical framework of de-secularization 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 the 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, that of the Orthodox 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 others. We conclude that non-Orthodox Belt regions in Russia with higher Orthodox religiosity, conservatism, and loyalty are an emerging trend in the Russian political geography.

Burial or cremation? Factors associated with preferences among patients with cancer in Brazil: a cross-sectional study.

People living with life-limiting illnesses and their family caregivers consistently emphasize the importance of preparing for imminent death, with planned funerals being a common aspect of this preparation. Few studies have described the funeral rituals or post-mortem preferences of patients with cancer. To evaluate the percentage of patients with cancer who wish to be cremated and to identify the factors associated with this preference. Cross-sectional study conducted at Barretos Cancer Hospital. A total of 220 patients with cancer completed a Sociodemographic and Clinical Questionnaire, the Duke University Religiosity Index, and burial or cremation preferences. Binary Logistic Regression was performed to identify independent variables associated with cremation. Of the 220 patients, 25.0% preferred cremation and 71.4% preferred burial. Talks about death with family or close friends in their daily life (odds ratio, OR = 2.89; P = 0.021), patients that answered "other" (unsure, tends not be true and not true) for religious beliefs are what really lie behind my whole approach to life (OR = 20.34; P = 0.005), and education 9 to 11 years (OR = 3.15; P = 0.019) or ≥ 12 years (OR = 3.18; P = 0.024) were associated with cremation preference. Most patients with Cancer in Brazil prefer burial after death. Discussions about death, religious beliefs and involvement, and educational level seem to influence the preference for cremation. A deeper understanding of ritual funeral preferences and their associated factors may guide policies, services, and health teams in promoting the quality of dying and death.

Spiritual well-being, anxiety and depression in the preoperative period of cardiac surgery

Objective: to correlate religiosity and spiritual well-being with anxiety and depression in patients in the preoperative period of cardiac surgery. Methods: cross-sectional study conducted with 174 patients admitted to a university hospital using the Hospital Anxiety and Depression Scale, the Spiritual Well-Being Scale, and the DUKE Religiosity Index. Results: the religious well-being and religiosity dimensions did not present significant differences between anxious and non-anxious patients. Existential well-being showed lower scores than religious well-being, being significantly lower among anxious patients. Among patients with depressive symptoms, the existential well-being score was significantly lower. Religiosity and religious well-being were not different between depressed and non-depressed patients. Conclusion: religiosity and spirituality did not exempt patients from presenting anxiety and depression in the preoperative period of cardiac surgery, although they are cited as mediators of coping strategies and psychological adaptation. Contributions to practice: the present study provides evidence that religiosity does not exempt patients from being anxious while waiting for heart surgery.

Religiosity and Spiritual/Religious Coping in Adults with Type 1 Diabetes Mellitus

BACKGROUND: Spirituality/Religiosity (S/R) plays an important role in chronic diseases coping, improvement of quality of life (QL) and adherence to treatment. There is a gap in studies regarding Type 1 Diabetes Mellitus (T1DM) coping and if S/R can help in metabolic control and complications decrease.&#x0D; &#x0D; OBJECTIVE: To evaluate the religiosity profile and relevance of spiritual/religious coping in adult patients with T1DM.&#x0D; &#x0D; METHOD: This is a cross-sectional, descriptive study conducted in outpatient care in 56 T1DM patients in a tertiary service. Patients filled out questionnaires referring to demographic and clinical data, socioeconomic classification, the Index of Religiosity of the University of Duke - Duke scale (DUREL), and an adaptated Spiritual-Religious Coping scale (SRCOPE).&#x0D; &#x0D; RESULTS: The analysis of the positive SRCOPE (PSRCOPE) showed a low / medium score (3.3 &amp;plusmn; 0.7), whereas for the negative SRCOPE (NSRCOPE) it was low (2.0 &amp;plusmn; 0.7), and the use of the total SRCOPE was considered high (3.7 &amp;plusmn; 0.4), the NSRCOPE/ PSRCOPE ratio was 0.7 &amp;plusmn; 0.2, demonstrating a predominance of PSRCOPE in relation to NSRCOPE. The organizational, non-organizational and intrinsic religiosities presented a correlation with PSRCOPE and total SRCOPE. Only intrinsic religiosity showed a significant correlation with anxiety and depression.&#x0D; &#x0D; CONCLUSION: It was found that non-organizational and intrinsic religiosity had a high index. The obtained score for positive and negative SRCOPE showed a PSRCOPE predominance. There was significant correlation, between the scores of religiosity and coping. The next step is to evaluate the impact of these findings in clinical practice.

Sufism, Religiosity, Life Satisfaction, Hope and Optimism: A Comparative Study of the Disciples and Non-Disciples

This study assumed that Sufism would have a positive influence that can lead to increase in satisfaction level. In Sufism, the disciple (murid) follows spiritual path under the guidance and supervision of a Sufi-master. This research investigated the relationships of religiosity with life satisfaction, hope and optimism. The study was designed to compare two groups of the disciples (murid) and non-disciples. It was hypothesized that disciples will score higher on life satisfaction and religiosity. The disciples &amp; non-disciples (both enrolled as university students) selected through purposive sampling from the five public sector universities in Peshawar, Pakistan. The Index of Religiosity (IOR; Aziz &amp; Rehman, 1996), Satisfaction with Life Scale (SWLS; Diener et al., 1985), Adult Hope Scale (AHS; Snyder, et al., 1991), Life Orientation Test Revised (LOT-R; Scheier, et al., 1994) and Personal Information Sheet was administered to collect the data. The findings of the study revealed a significant difference between the disciples and non-disciples on religiosity and satisfaction with life. Religiosity was found to be positively related to life satisfaction as well as hope and optimism. This indicates that religiousness and the master-disciple relationship help boost positive emotions. This study has implications for the counselors and psychotherapists to improve the psychological well-being of clients.

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.