Religious Behavior Research Articles

Review of psychological studies on correlates of youth religiosity in post-socialist Bosnia and Herzegovina

Research on religiosity in Bosnia and Herzegovina (BiH) and former Yugoslavia during the socialist period consistently shows that the majority of inhabitants (70–80%) identify as not religious. In the 1990s, many things changed in BiH, the most important definitely being the fall of the socialist system, expansion of ethnic awareness among all three dominant peoples (Bosniaks, Serbs, Croats), and ethnic war. These social circumstances were followed by changes in the relationship towards religion. Religion has become a very important and socially desirable ideology. In this survey, we review psychological surveys and investigate to what extent young people in the post-socialist context of BiH are religious, and we examine the relationship between religiosity and other social, psychological, and demographic variables. The results of close to 50 empirical surveys have been analysed. Papers were written in the period from 2000 to 2022. All papers included samples from BiH. The paper with the smallest sample had 163 respondents, while the biggest sample amounted to 7,000 respondents. The majority of papers had 300–550 respondents. All surveys encompassed young people between 15 and 25 years of age. The instruments used in most of the cases were the religiosity scales that rely on Allport’s concept of religious orientation, and they imply the existence of intrinsic and extrinsic dimensions (subscales) of religiosity. The results of most of the research show that around 70–90% of participants identify as religious. People in Bosnia and Herzegovina are keen on identifying as religious, but that is much less accompanied by adequate and concrete religious attitudes and behaviours. Socio-demographic variables can be important for expressing religiosity, but those correlations are not consistent. Religiosity almost regularly correlates with conformity, authoritarianism, and conservatism. There is a tendency that religiosity can be a determinant of personal well-being. Correlation is found with better family relations, altruism, lower anti-social behaviours, and, in some research, greater satisfaction with life and optimism. In contrast to that, religiosity can be connected with certain realistically or potentially problematic constructs such as social and ethnic distances, authoritarianism, dogmatism, and ethnocentrism. In the future, it is necessary to work on the development of religiosity, which is a factor of internal and social well-being, and not of intergroup disputes.

Religiosity does not prevent cognitive declines: Cross-sectional and longitudinal evidence from the Survey of Health, Aging and Retirement in Europe

Over the past hundred years, a plethora of studies on intelligence and religiosity associations predominantly yielded evidence for a meaningful negative relation between these two variables. However, effect strengths varied substantially between primary studies and it has been suggested that religiosity and intelligence associations change as people age, because religiosity may play a protective role for cognitive abilities in elderly individuals. Consequently, it has been suggested that negative intelligence and religiosity associations may decline in strength or even reverse signs as people age. Therefore, we examine here cross-sectional associations of self-reported religious behaviors and several measures of cognitive function (numeracy, verbal fluency, memory and a proxy of psychometric g) as well as their cross-temporal changes in respondents from 11 European countries and Israel aged 50+ years (N = 30,424) in three waves of the Survey of Health, Aging, and Retirement in Europe (SHARE). As expected, cognitive function scores were meaningfully negatively related to praying whilst associations with participation in religious services were trivial. Cross-lagged panel analyses yielded consistently negative, albeit small, effects of both intelligence on praying and of praying on intelligence. Multilevel random-intercept regressions showed tentative evidence for faster cognitive declines in more religious people for numeracy and g, but not for verbal fluency and memory. No conclusive evidence for a moderation by societal values of religiosity could be found. In all, our evidence shows a negative, non-trivial association between intelligence and religiosity in elderly participants which remains longitudinally robust. These findings corroborate the generality of the small negative intelligence and religiosity association.

Explaining the Propositions of the Sound Heart Model as Spiritual Health Theory: Research Methodology

Background: Holistic, community-oriented health services require attention to spiritual health at all levels of prevention, in the spectrum of health and disease, throughout life. Spiritual health services are professional theory-based practice. The purpose of the study is to report the research methods of explaining the propositions of the Sound Heart Model as a Spiritual Health Theory. Methods: The theory was designed by using qualitatively derived theory based on the Concept-Integration method in six stages. An in-depth philosophical review of two decades of research indicated the need for spiritual empowerment. Concept analysis clarifies the concepts of therapeutic relationships and therapeutic content as spiritual communication, knowledge enhancement, skill training, and spiritual motivation. To validate the findings, in addition to Morse et al. suggestions, the findings were reviewed in four specialized national sessions "Chair of Behavioral Sciences", "Narrative Sciences Chair", "Pre-Summit Sessions" and "Summit Session" of "Chairs of Theorizing, Criticism and Scientific Debate" in the “Supreme Council of the Cultural Revolution”. Conclusion: Spiritual self-care of parents, teachers and clergy is a priority. Secure attachment to the prophets and following their lifestyle is the basis of spiritual self-care. Spiritual self-care of parents, teachers and clergy creates spiritual mentoring competence. The correct religious behavior of spiritual mentors provides the possibility of model-oriented education. Spiritual communication based on compassion and empathy can create secure attachment, trust and security. Spiritual mentors should provide spiritual training without coercion and violence with "scaffolding". Mentors can facilitate the stages of faith growth and correct cognitive errors by increasing spiritual knowledge. Explaining the spiritual reason for life's sufferings increases resilience against suffering. By teaching "relationship development skills" with nature, self, people and God along with thinking about "the truth of religion", they can create a positive image of God and secure attachment to God. So that people can take refuge in God as a safe haven and feel safe.

The Role of Al-Ikhlas Park Reading in The Culturing of Social-Religious Behavior in Scavenger Children

The Al-Ikhlas public reading park is a place for scavenger children to develop their potential, open up insights, gain experience, and grow self-confidence. This motivates and supports children to learn for free, especially scavengers who are less skilled. This study aimed to examine the socio-religious behavior of scavenger children in the Al-Ikhlas public reading park in TPST Bantar Gebang Bekasi, West Java. It aims to examine the role of the public reading gardens in improving the socio-religious behavior of scavenger children at the park. This researcher uses a field research method, and a qualitative method using a sociological approach. The results of this study contain the role of the Al-Ikhlas public reading garden in the effort of instilling religious social behavior in scavenger children. Efforts to inculcate socio-religious behavior in the development of religiosity include learning to pray by explaining what prayer is, how important prayer is in daily life, introducing prayer readings, learning to fast, and breaking the fast together starting with a cult from a public reading garden. Similarly, reciting the Koran by learning to read iqro, Al-quran, juz-amma, and muroja’ah, as well as the commemoration of Islamic holidays are ways of instilling socio-religious behavior.
 Keywords: Social Religious Behavior, Scavenger Children, Education

Implementation of Islamic Religious Education Learning in an Independent Curriculum Perspective

Islamic Religious Education the subject that emphasizes aspects of improving the behaviour of students had a responsibility to solve these problems, because of that PAI was expected to be able to motivate students to do good and leave everything that was prohibited by religion, the implementation of Islamic Religious Education gets space which was sufficient to be developed especially after the implementation of the independent curriculum, school managers were allowed to carry out learning innovations according to the interests and talents of students, based on this thought there was research on the Implementation of PAI in SD Asy-Syafaah (Full Day School), the focus of this research is 1 ) how was the implementation of PAI learning in the perspective of an independent curriculum 2) What were the supporting and inhibiting factors in the implementation of PAI learning. This study used a qualitative approach with descriptive methods, while data collection was carried out through interviews, observation and documentation. students can achieve the learning objectives of PAI based on the achievement of KKM PAI scores and students' memorization of the Koran was quite successful as well as the religious behaviour of students in their daily lives, and it provides sufficient space to develop students' interests and talents as mandated by the independent curriculum 2) in this implementation there were several supporting factors such as the availability of sufficient facilities and inhibiting factors including the input of students who were not yet adequate.

Enhancing Religious Life for Positive Impact on Narcotics Offenders in Penalty Institutions

Religious behavior is a theological construction. Religious institutions are greatly influenced by factors including ignorance and ignorance of the human ability to deal with certain problems and the scarcity of resources that can provide satisfactory answers. Thus, religious behavior is a form of response or action against the teachings of religion that is adhered to or believed. Religion is one of the factors that can change a person to have a better personality, while it is also a life-guide to follow the right path. Religion can reassure one’s soul and mind psychologically and physically. Religious people perform religious activities based on the theological system. Fundamentally, the theological system will be maintained by its adherents. Religion refers to the behavior of someone who understands their God in various ways according to their socialization. Thus a psychological approach can be used in various ways, one of which is rehabilitation for narcotics abuse. Some narcotics abusers, according to research, have unfavorable mental conditions characterized by aggression, restlessness, and loss of self-confidence. To overcome these conditions they need services which can aid recovery both physically and mentally. Psychological approaches to Islamic studies can play a role in therapy through methods like prayer therapy, Al-Quran reading therapy and giving advice based on religious teachings. With the psychological approach used in rehabilitation it is hoped that it can help people who are struggling both physically and psychologically.
 Keywords: Religious Life To Give, Narcotics Confidents

Longitudinal Impacts of Religious Profiles on Substance Abuse Among Emerging Adults: A Fusion of Unsupervised and Supervised Learning Approach

ABSTRACT This study aims to assess the longitudinal patterns of multifaceted religious profiles and their relationships with illegal substance abuse among young people transitioning from late adolescence to early adulthood. A novel longitudinal approach integrating the cutting-edge unsupervised and supervised learning techniques is proposed to analyze the data from the National Longitudinal Survey of Youth 1997. The results show that emerging adults who are highly religious in either subjective (e.g., religious beliefs) or objective (e.g., religious attendance) domain are much less likely to abuse illegal substances than their religiously disengaged peers. Religiosity, regardless of subjective or objective, tends to be protective, but its effect is most prominent among young people most profoundly devoted to both religious beliefs and behaviors. Nevertheless, possessing strong commitment to religious beliefs without accompanying frequent religious behaviors may put emerging adults at greater risk for illicit substance abuse, compared to those who hold high level of religious beliefs but do not engage in corresponding religious behaviors frequently.

MANAJEMEN PONDOK PESANTREN DALAM MEMBINA PERILAKU RELIGIUS SANTRI

This study aims to determine the extent to which pesantren management produces religious students at the Tahfidz Al-Bahjah Islamic Boarding School, this research uses a descriptive qualitative approach. Qualitative data were obtained from interviews, observations, and documentation which were then processed descriptively. Religious behavior is one aspect of human personality that cannot stand alone, meaning that religious abilities are not formed by themselves. Research on the management of Islamic boarding schools in fostering the behavior of students is the focus of research to examine the application of religious behavior practices such as carrying out daily activities such as Ubudiyah which are carried out consistently such as praying at midnight, wirid, reading the Qur'an, and practicing other sunnahs. as well as examining the problem of students who cannot behave religiously. The results in this study show that a plan is made programmatically, starting from daily worship activities, Dars students, and applying the boarding school rules book to make students behave religiously, while the inhibiting factors include young administrators making lack of istiqomah control in daily activities so that supervision in fostering religious behavior is carried out directly from the head of the Islamic boarding school, the head of the Riayah, even the Pangasuh Buya Yahya directly supervises every day, which is implemented in the Tafaqquh Program at the Al-Bahjah Islamic Boarding School in Sendang Sumber Cirebon.

KONSELING LINTAS AGAMA DAN BUDAYA DALAM FENOMENA HIJRAH DAN PERILAKU BERAGAMA MILENIAL DI MEDIA SOSIAL (Kajian Pada Fenomena Pamer Kebaikan di Media Sosial)

This research is motivated by the phenomenon of migration which has recently been happening to millennials on social media, which has made changes to the religious behavior of the millennials themselves. Millennials tend to show off their religious activities on social media which should be part of private rather than public affairs. But now, social media has given birth to a new culture where religious behavior is no longer a personal matter between humans and their God, but is also part of the activities that are usually displayed in the media display space, especially social media. The migration trend carried out by millennials brings new changes to religious behavior on social media, someone can easily be called someone who is devoutly religious just by sharing posts about religion, and sharing alms by uploading them on social media. The purpose of this study is to find out that the phenomenon of migration and religious behavior that likes to show off the goodness and piety of millennials on social media is overcome by providing cross-religious and cultural counseling. The research method used is library research or library research with a qualitative type. The results of the study show that cross-religious and cultural counseling is deemed capable of dealing with the trend of showing off kindness and piety on social media.

Asian Religions According to Italian Teenagers Context, Analysis and Reflections on a Trend Towards the ‘Global Market Regime’

Research on the cultural influence of Asian religions in Western countries tends to overlook younger actors as receivers and producers of innovation. By applying a theoretical framework that highlights the cultural role of nationalism, neoliberalism and consumerism in shaping religious behaviour, the article analyses, through interviews, the interpretation of Asian religions among a purposive sample of adolescents and put them within the larger context of the physical and mediatic presence of these religions in society. It argues that these adolescents further align themselves with those trends in Italian society which follow the so-called ‘Global Market Regime’. It also provides reflections on the implications of this situation concerning religious and intercultural education.

Virtuous effects of religion on negative emotions among offenders in a Colombian prison

ABSTRACT Although prior research documents a positive relationship between religious involvement and emotional well-being among incarcerated individuals, the salutary effect of religion on mental health remains in need of scientific scrutiny. To examine this understudied issue, we hypothesized that prisoner religiosity is positively associated with virtues, which are in turn inversely related to negative emotions. To test this hypothesis, we applied structural equation modeling to analyze data from a survey with a convenience sample of 139 males housed at a Colombian prison. As hypothesized, we found that both public (religious service attendance) and private religious behaviors (praying and reading a sacred book) were positively associated with the virtues of forgiveness, self-control, and gratitude. Additionally, we found that forgiveness and self-control were inversely related to state anger, depression, and anxiety. Finally, self-control was central in explaining the relationship between religious service attendance and state anger. Implications and limitations of the present findings are discussed.

Impact of Free Wi-Fi in Coffee Shops on Teenagers' Worship Practices: A Quantitative Study

This quantitative research examines the influence of free Wi-Fi availability in coffee shops on teenagers' worship practices. Utilizing observation and questionnaires, the study finds that a substantial percentage of teenagers frequently use Wi-Fi for various tasks, social media access, and gaming. Interestingly, this frequent Wi-Fi usage is also associated with increased rates of prayer and fasting. Statistical analysis reveals a significant effect of free Wi-Fi in coffee shops on teenagers' observance of worship, with a p-value of 0.002 and the calculated f-value surpassing the critical f-table value. These findings highlight the potential impact of technology accessibility on religious behaviors within the community environment. Highlights: Wi-Fi accessibility and Teenagers: Investigating the Influence in Coffee Shops. Significant Impact of Free Wi-Fi on Teenagers' Worship Practices. Observance of Worship in Coffee Shops: A Quantitative Analysis Keywords: Free Wi-Fi, Coffee shops, Teenagers, Worship practices

The Role of the Family in Religious Education for the 14-15 Age Group: The Case of Sivas

Adolescence is the period of transition of the individual from childhood to adulthood. In this process, the individual experiences a number of physiological, spiritual and mental changes. The most important of the changes experienced mentally is that the individual gains the ability to think abstractly. With the ability to think abstractly, the individual begins to perceive religious concepts that are abstract. At the same time, the conception of God in childhood acquires a spiritual dimension in this period. The religious attitudes and thoughts that the individual will have during adolescence leave deep traces in his life. More than one factor is effective in the process of religious development of the individual. The most important of these factors is the family environment the individual has been in since birth. In the research, the role of families in the religious education of young people in the 14-15 age group was discussed. The effect of religious education in the family and parents' religiosity on young people is discussed. The adolescence period, when religious values and thoughts begin to form, is also crucial in terms of religious education. In the study, the effect of families on young people in adolescence, which is considered a critical period in terms of the religious education of the individual, was investigated. During adolescence, the individual looks for people with whom he can identify in religious matters. For a healthy religious development to occur in young people, family members should be exemplary with their religious lives. In this direction, it is aimed to reveal the effect of religious education in the family, religious lives, and thoughts of parents on the religious development of young people. In the study, the effect of parents on the religious attitudes and behaviors of young people between the ages of 14-15 was examined by using a survey technique. The study was carried out with the participation of 309 high school students living in Sivas province who were educated in five different high schools in the 2021-2022 academic year. The data obtained through the questionnaire were uploaded to the SPSS package program by encoding. After giving information about the selection numbers and percentiles of the expressions in the survey, the chi-square test was applied to determine whether the demographic characteristics of the participants differed according to the expressions on the scale. The margin of error in the 95% confidence interval was examined as 0.05. As a result of the research, it was understood that families had an effect on the religious attitudes and behaviors of young people. It has been determined that the religious education given in the family affects the religious thoughts of young people. It has been observed that they have acquired most of the religious knowledge they have learned from their families. At the same time, it was determined that young people took their family members as an example in religious matters. Among the family members, it was determined that they took the mother as an example the most. In terms of gender, the participants did not differ from the people they took as role models in religious matters. It was determined that they discussed religious issues with their families and asked their family members what they were curious about this issue. It was seen that the people they asked the most questions about religious issues in the family were their mothers. When evaluated in terms of gender, it was understood that there was no difference between the people who asked questions about religious issues in the family. It has been found that parents' fulfillment of religious requirements has a positive effect on the religiosity of young people. As a result, it has been seen that the family factor is effective in the religious development processes of adolescents.

The Dimensionality of the Moral Foundations: Contributions from the Moral Foundations Sacredness Scale in Four Societies

Moral Foundations Theory proposes that five innate modules offer an intuitive response that drives our moral judgments. Various instruments were developed to measure the five moral foundations, including the MFV and the MFQ-30 which focus on deliberative moral reasoning. This approach is limited because intuitions are more basic and affect-laden. The Moral Foundations Sacredness Scale (MFSS) was designed to elicit responses that more closely resemble these phenomena. However, studies have not converged on a factorial structure for the MFSS, and measurement invariance has never been assessed. Our study sought to evaluate these properties across four adult samples, via Exploratory Structural Equation Modeling, and the associations between the MFSS’s scales and relevant constructs. We found that a two-factor solution, reflecting the individualizing and binding foundations, had a reasonable fit, and had invariance (configural, metric, and scalar) across gender, age groups, and (configural) four international samples. The scales were reliable, had construct validity with the MFQ-30, and criterion-related validity with the binding moderately predicting belief in God/spirit and religious behaviors. The convergence we found regarding the MFSS’s factorial structure across groups has important implications for the dimensionality of these constructs, and – ultimately – for the development of Moral Foundations Theory.

Review of Islamic Branding in Building Islamic Financial Literacy and Religious Behavior on Sharia Financing Preferences (Study on Employees of Pandu Holding Company)

Study this aim for know the effect of of islamic financial literacy and religious behavior on islamic financing preferences with islamic branding as a mediation variable. The method in this study uses primary data collected using online questionnaires through the Google form and distributed by distributing Google links to respondents to Pandu Holding Company (PHC) employees . The sampling technique used simple random sampling technique with a quantity of 30 respondents. The data analysis technique used in this study is using Structural Equation Modeling (SEM) version 3.0. The first stage, testing the validity of the questions from each variable along with its reliability. In the second stage, testing the causality of financial literacy and religious behavior towards sharia financing preferences with Islamic branding as a mediating variable. The results of this study indicate that the variables of Islamic financial literacy and religious behavior have a positive and significant effect on Islamic financing preferences through Islamic branding.

Individual Behaviour in Islamic Education Institutions

Individual behavior in Islamic educational institutions has been the subject of significant research in order to understand the factors that influence student learning and development in Islamic educational settings. The purpose of this study is to present a literature study that analyzes literature related to individual behavior in the context of Islamic educational institutions. This literature study uses a systematic and selective search method in identifying articles, journals, books, and other sources related to relevant topics. The focus of this research is on individual behavior which includes aspects such as academic behavior, social behavior, moral and religious behavior, as well as factors that influence individual behavior in Islamic educational institutions. The results of this literature study reveal that individual academic behavior in Islamic educational institutions involves factors such as learning motivation, active participation in learning, discipline, and responsibility for schoolwork. Individual social behavior includes positive interactions between students, teachers, and administrative staff, as well as concern for the school environment and the community. Meanwhile, individual moral and religious behavior involves understanding and practicing Islamic values, ethics, and integrity in daily life. Factors that influence individual behavior in Islamic educational institutions identified in this literature study include family and environmental influences, educational approaches applied in educational institutions, the teacher's role as a role model, as well as policies and norms that exist in the school environment. In conclusion, this literature study highlights the importance of understanding individual behavior in Islamic educational institutions. Previous research has identified factors that play a role in shaping positive and quality individual behavior in Islamic education environments. These findings provide important insights for Islamic education practitioners, teachers and related stakeholders to design appropriate strategies and interventions in promoting beneficial individual behavior in Islamic educational institutions.

Religious beliefs in public administration and behaviour surrounding abortion decriminalisation in COVID-19 era

In the context of reproductive health, policies focused on decriminalising abortion that resulted in religious beliefs, attitudes and behaviours being affected. The main purpose of this article was to identify the religious beliefs of abortion in the emergency situations such as COVID-19. Although there is no general consensus regarding abortion, there is almost ‘general opposition to causing harm to life’ in most religions. In the current study, 28 indicators and four factors (seven for each factor) related to pregnancy termination were explored through an exploratory factor structure. The study was therefore non-experimental, cross-sectional and exploratory, with 100 students selected in a non-probabilistic way.Contribution: The main contribution of this research is to find the variable effects on abortion in emergency conditions regarding religious beliefs. Given the results, behavioural intentions determine a structural model, but religious beliefs explain the solution. Furthermore, data generalisation is not possible due to the context, sample selection and type of analysis. In the local population, a confirmatory factor analysis should be performed with a probabilistic sample selection.

General and COVID19-specific emotional stress: Religious practice as a potential coping strategy

Using Spanish microdata from the Survey on mental health during the COVID-19 pandemic conducted in February 2021 by the Centre for Sociological Research (CIS), this paper aims at identifying individual factors associated with an increased risk of mental or emotional distress arising from two different sources: a general pattern of depression or anxiety and distress specifically associated with the pandemic as measured by fears and worries about one’s own or others’ lives and job and income insecurity due to the COVID-19 health crisis. We explore gender differences in both types of mental distress as well as the role of individual religiosity, measured as religious beliefs and behaviours, as a potential coping strategy. In both general and COVID-specific mental distress, our results provide evidence of gender differences in the risk of suffering these conditions, with a higher incidence among women. We also find that religious beliefs and practice seem to have served as a coping strategy that has allowed females to narrow the gender gap, particularly for practising Catholics. The evidence is stronger for mental distress associated with anxiety or depression. However, it is still present, albeit to a lesser extent, for suffering caused by pandemic-related mental stressors. Our results suggest that religious practices and beliefs might play a key role in alleviating additional distress symptoms caused by emergency situations such as those suffered during the COVID-19 pandemic.

Измерение риска религиозной радикализации молодежи: конструкт и опросник

Introduction. The study of religious radicalisation is an important aspect of counteracting the incitement of hostility between different groups and communities and reducing the level of violence in Russian society. Modern scientific ideas are characterised by multiple meanings that do not effectively counteract the negative impact on young people’s attitudes towards religion and the believers. Academic literature describes concepts and models of radicalisation that differ in theoretical and methodological foundations, based mainly on the material of foreign studies. This situation makes it impossible to develop a construct of radicalisation that could be operationalised for diagnosing the risk of religious radicalisation of Russian youth.
 The purpose of the research is to verify the theoretical model (construct) of religious radicalisation, as well as to develop a questionnaire based on it, which makes it possible to measure the risk of religious radicalisation of young people through the study of attitudes towards religion and believers.
 It is supposed that religious radicalisation is formed under the influence of the social environment on the subject’s perceptions of the importance of religion and believers for society and the state. Based on the analysis of theoretical knowledge about radicalisation, facts and information about the activities of destructive religious and extremist communities, a model of religious radicalisation is proposed, including six statements: about the exclusive importance of religion, religious leaders and believers (sacralisation and clericalisation), the need to protect them from changes, interference of non-believers or representatives of another religion (fundamentalism and xenophobia), to maintain relations only with representatives of a particular religious association, including in matters of education, cultural and social development, ignoring or failing to comply with obligations, laws and regulations (socialisation and discrimination).
 Methodology, methods and techniques. The methodological basis of the research is the socio-psychological approach in the study of human cognition of society (G.M. Andreeva), empirical concepts of religious radicalisation of individuals and groups (A.W. Kruglanski, N. Ellemers, A. R. Schmidt, etc.).
 The empirical research is aimed at testing the theoretical model of religious radicalisation; development and verification of a questionnaire to study the risk of religious radicalisation.
 The method of data collection is the questionnaire «Religious radicalisation», structurally corresponding to the theoretical model of radicalisation, including 90 questions grouped into six scales, as well as indicators of religious self-determination and religious behavior.
 Results processing method: descriptive statistics, correlation, one-factor analysis of variance and confirmatory analysis.
 Research sample: 874 people divided into Russian (n=336 people), Kyrgyz (268 people) and Uzbek (n=270 people) sub-samples of young people.
 Results: by means of confirmatory factor analysis of the results of the survey of national samples, the theoretical model of youth radicalisation was corrected. A three-factor empirical model was found to have the best structural characteristics for the Russian sample (χ2=216.5, df=87, p<0.0001, RMSEA=0.067, p=0.008 (RMSEA CI 90% = 0.056-0.078), CFI=0.949, TLI=0.95). The model consists of three scales from the theoretical model (‘Clericalisation’, ‘Discrimination’, ‘Xenophobia’) but includes statements from other scales from the theoretical model (‘Sacralisation’, ‘Fundamentalism’, ‘Socialisation’).
 The second result was the verification of a questionnaire to study the risk of religious radicalisation among Russian youth. The questionnaire consists of 15 statements, grouped into three scales, has satisfactory reliability values according to the internal consistency criterion and intercorrelations (Cronbach’s α «Clericalisation» = 0.89, r=0.63, p<0.001; «Discrimination» = 0.76, r=0.38, p<0.001; Xenophobia = 0.81, r=0.46, p<0.001).
 Scientific novelty. The received results expand the idea of socio-psychological preconditions of religious radicalisation, demonstrate a set of beliefs that can stimulate intolerant attitude of young people to religion and believers.
 Practical significance. The presented methodology can be used for research purposes to study the preconditions of religious radicalisation of young people.

Psychological Approach to Prevent Religious Radical Behavior in Children

This study aims to analyze the prevention of religious radicalism behavior in children through a psychological perspective. This qualitative research method relies on data collection instruments; interviews, observations, and in-depth literature studies on psychological factors that contribute to the process of children’s radicalization, as well as prevention strategies practiced at Green School Early Childhood Education, Pekalongan, Central Java. The research results show that the educational process at Green School Early Childhood Education plays a role in preventing children's radical behavior. However, individual identity, the influence of the social environment, and family dynamics also play a key role in forming radical attitudes and behavior. The prevention of religious radicalism behavior at Green School Early Childhood Education is carried out by promoting religious pluralism education, which is tolerance, by involving various parties. The theoretical implication of this research is the importance of a psychology-based approach in designing effective prevention programs. Education that emphasizes empathetic understanding, openness and critical understanding of religion can reduce the risk of radicalization. This study also reveals that recognizing the signs and seeds of potential radicalism in children as well as suitable, fast, and appropriate intervention is an important part of the strategy to prevent radicalism in children. The contribution of this study encourages the understanding that psychological approaches can be used as an urgent tool to prevent religious radicalism in children, in order to create a more inclusive, tolerant, and peaceful society.