Religious Parents Research Articles

A Latent Profile Analysis of Religious Parents' Responses to Their Sexual and Gender Diverse Child.

Prior research indicates that religious parents can have negative, positive, or ambivalent responses to their child's sexual orientation and gender identity (SOGI). Yet, to our knowledge no research has quantitatively examined patterns of sexual and gender diverse (SGD) youth's perceptions of their religious parents' responses to their SOGI. Without examining variations in these patterns, we are unable to better understand the experiences of SGD youth with religious parents. In the current paper, we examined patterns of SGD youth's perceptions of their religious parents' SOGI-specific rejection, acceptance, and SOGI change efforts. We also examined if these patterns differed by SGD youth's individual and contextual factors. The analytic sample consisted of online responses from 5,686 SGD youth (Mage = 15.95). We found four distinct profiles: Positive Parental Response, Moderate Negative Parental Response, Low Parental Response, and High Negative Parental Response. The largest profile was the Positive Parental Response, suggesting that many SGD youth perceived positive responses from their religious parents. SGD youth with diverse gender identities and intersecting identities, such as race/ethnicity, were more vulnerable to religious parents' negative responses. Findings have implications for existing resources and programs aimed at strengthening SGD youth's relationship with their religious parents.

Parental attitudes towards sexual orientation and gender diversity: challenging LGBT discrimination in Australian schools.

As Australia considers legislative reform regarding the rights of religious schools to discriminate against LGBT students and staff, claims are often made that religious parents or those enrolling children in religious schools do not affirm diversity of sexuality or gender. Using a national dataset of parents (n = 2418), attitudes towards sexual orientation, gender diversity, homophobia and transphobia were examined. Across all religiosities, school sectors and attitudinal statements, significant majorities of parents reported positive attitudes (62.7%-93.5%). Only small minorities expressly reported negative attitudes (1.6%-20.2%). Pairwise religiosity comparisons between parents with children only at a secular school, versus any religious school, revealed few differences. Amongst Catholic parents, those with children at Catholic schools and those with children only at secular schools, held similar attitudes towards LGBT issues and a majority held favourable attitudes, suggesting most Catholic parents who enrol their children in Catholic schools do so despite or in ignorance of Catholic doctrine. Findings suggest a significant majority of parents sending children to religious schools hold supportive attitudes towards diverse sexual orientations, gender diversity, and actions to address homophobia and transphobia. This empirical evidence contradicts religious schools' calls for the rights to discriminate against LGBT persons based on parental values and attitudes.

The distance between the religious values of parents and those of children in Israel.

Prior research into the socialization of religious values between religious parents and their children indicates that, in homogeneous religious family groups, there are similarities between the religious values of religious parents and those of their children. Research further shows that, in religious-secular heterogeneous family groups, there is a significant distance between the religious parent and their teenagers in terms of religious values. The purpose of this study is to explore the transmission of religious values in homogeneous Modern-Orthodox family groups and in heterogeneous Modern-Orthodox-secular family groups in Israel. Results of the study show that religious distance in values is not dependent on the family type (homogeneous/heterogeneous). However, it appears that, when the transmitter of religious values is a religious parent in both homogeneous and heterogeneous religious and religious-secular family groups, there is a distance in the socialization of religious values between religious parent and their children. Moreover, the study proposes that the effect sizes are smaller in the parent-child religious distance of values in homogeneous Modern-Orthodox family groups in comparison to the parent child religious distance of values in heterogeneous Modern-Orthodox-secular family groups. This study provides support for recent research, suggesting that the transmission of religiosity from parents to their children might function as a mechanism of secularization.

Maternal religiosity and adolescent mental health: A UK prospective cohort study

BackgroundPrevious research has examined associations between parental religiosity and offspring mental health, but findings are inconsistent, and few studies have focused on late adolescence when mental health problems are more common. This study examines the prospective relationship between maternal religiosity and offspring mental health in late adolescence. MethodsWe used data from the Avon Longitudinal Study of Parents and Children to examine the prospective association between latent classes of maternal religiosity (Highly Religious, Moderately Religious, Agnostic, Atheist) and self-reported mental health problems including common mental disorders, ICD 10 depression, depressive symptoms, generalised anxiety symptoms, self-harm acts, self-harm thoughts, and disordered eating outcomes at age 17–18 years (n = 7714). We used multivariable logistic regression analysis adjusted for maternal mental health, maternal adverse childhood experiences, and socioeconomic variables. ResultsCompared with adolescent offspring of parents in the Agnostic class, offspring of the Atheist class had increased odds of depressive symptoms ((1.31[1.03,1.67]) and offspring of the Highly Religious class had increased odds of self-harm thoughts (1.43[1.04,1.97]). There was also weak evidence (95 % confidence intervals crossed the null) of increased odds of depression in the offspring of Moderately religious and Highly religious classes (1.26 [0.97,1.65], and 1.30 [0.99,1.70], respectively)) and self-harm acts in the offspring of the Highly religious class (1.31[0.98,1.74]). There was no evidence of associations with the disordered eating outcomes or generalised anxiety disorder symptoms. ConclusionsWe found evidence that adolescents whose mothers are Atheist, Moderately Religious, and Highly Religious are more likely to have depressive symptoms than those whose mothers are Agnostic. There was also evidence for an increased likelihood of self-harm (thoughts and acts) amongst adolescents of Highly Religious parents. Further research is needed to examine possible mechanisms that could explain these observed associations as well as a repetition of our analyses in a non-UK sample.

Parental attachment styles, religiousness, and deconversion processes in adolescence

ABSTRACT Previous studies have demonstrated links between parental attachment styles and increased religiousness or conversion. However, few studies have focused on how parental attachment may influence departure from religion. This study examined the relationships between parental attachment characteristics and adolescent deconversion. The moderating role of parental religiousness was also examined. Participants were 536 high school students aged between 14 and 18 (M = 16.31, SD = 1.22). The results showed that anxious and avoidant attachment styles were positively related to deconversion, whereas secure attachment was negatively related to deconversion. These relationships were moderated by parental religiousness. In those who have highly religious parents, the secure attachment was negatively related, whereas anxious and avoidant attachment was positively related to deconversion. Our findings confirm that parental attachment characteristics and religiousness are essential for understanding the process of religious deconversion in adolescents.

Integration between the Western and Islamic Parenting Models: Content Analysis in A Literature Review

Parenting as a child care practice has become the main focus in both Western psychology and Islam psychology. Each perspective is founded on different values and contributes to the development of the parenting concept. The concept of parenting from the Western psychology includes Montessori parenting, positive parenting, and religious parenting. Meanwhile, from the perspective of Islam psychology, the concept of parenting involves prophetic parenting, Islamic parenting, Qur’anic parenting, and fathanah parenting. The researcher conducted a literature review on these concepts by collecting papers using search engines, including Google, Publish or Perish, and Open Knowledge Map and collected scientific journal articles that are nationally and internationally accredited. A total of 58 journal articles published between 2013 and 2023 were found. Data sampling is adjusted to the research topic, namely the concept of parenting and early childhood parenting. Next, the researcher will interpret the meaning of each journal article using content analysis to identify the basic argument of the research. The findings show that the development of the parenting concept in the Western psychology perspective stems from phenomena in parenting, especially the religion phenomenon in parenting culture in the 21st century. On the other hand, the development of the parenting concept in the Islam psychology perspective is merely a conceptual reinterpretation that is centered in the values of al-Qur’an and hadith. Nevertheless, the researcher found two patterns in the development of the parenting concept in Islam: first, the development of the parenting conceptual framework that is integrated with interpretation method on al-Qur’an texts to explain the notion of parenting, and second, the theoretical integration between the parenting concept that is in accordance with al-Qur’an and hadith and the Western psychology’s notion on parenting. Based on the literature review, the integration between the parenting concept in Western psychology perspective and that in Islam results in the SMART parenting model which prioritizes joy, education, moral and religion, and health for the children’s growth.

Measuring Cultural Diversity in Text with Word Counts

A long-standing concern in the study of culture is understanding how culture is distributed, often discussed in terms of cultural “coherence.” Cultural diversity, defined as the degree to which people share beliefs or meanings, is one dimension of cultural coherence that has been associated with many social outcomes. This article contributes to this area of research by considering how to measure cultural diversity in text and introducing a simple approach that uses word counts and sets of diversity indices (called “diversity profiles”). Text is useful for social-psychological analysis because as an artifact of individual thought, it provides a way to measure how beliefs and meanings are distributed and made salient across groups. The measurement approach outlined here contrasts to many contemporary computational approaches to measuring culture in text, which employ a relational logic of meaning based on word co-occurrences. While these more sophisticated approaches are well suited to measuring diversity in many instances, I show that there are some cases for which simpler measures based on word counts are ideal. After discussing the measurement of cultural diversity using word counts, I present a computational analysis of interview transcripts of American religious parents discussing the ages at which it is appropriate for children to participate in different practices often considered inappropriate for young children. The analysis points to the homogenizing influence of institutions on discussions of age appropriateness. I conclude by discussing implications for cultural analysis more generally.

Expressions of uncertainty in invisible scientific and religious phenomena during naturalistic conversation

Across cultures, studies report more confidence in the existence of unobservable scientific phenomena, such as germs, as compared to unobservable religious phenomena, such as angels. We investigated a potential cultural mechanism for the transmission of confidence in the existence of invisible entities. Specifically, we asked whether parents in societies with markedly different religious profiles—Iran and China—signal differential confidence across the domains of science and religion during unmoderated conversations with their children (N = 120 parent-child dyads in total; 5- to 11-year-olds). The results revealed that parents used fewer lexical cues to uncertainty when discussing scientific phenomena, as compared to religious phenomena. Unsurprisingly, this cross-domain distinction was observed among majority belief, secular parents in China (Study 2). More importantly, however, the same pattern was observed among parents in Iran, a highly religious society (Study 1), as well as among minority belief, religious parents in China (Study 2). Thus, adults in markedly different belief communities spontaneously express less confidence in religious, as compared to scientific, invisible entities in naturalistic conversation. These findings contribute to theories on the role of culture and testimony in the development of beliefs about unobservable phenomena.

"You're not gay; You're a child of god": Microaggressions experienced by LGBTQ+ teens and their parents in the Church of Jesus Christ of Latter-day Saints.

Like other teens in conservative religious environments, LGBTQ+ teens raised in the Church of Jesus Christ of Latter-day Saints (CJCLDS) likely experience unique microaggressions. Furthermore, like other conservatively religious parents of LGBTQ+ teens, active Latter-day Saint (LDS) parents who openly support their LGBTQ+ teens likely both witness microaggressions toward their teens and may personally experience microaggressions. The present study sought to understand parents' and teens' experiences of microaggressions in conservative religious contexts by focusing specifically on the microaggressions experienced by (a) LGBTQ+ teens raised in the CJCLDS and (b) their active LDS parents. Thematic analysis of separate interviews with 19 dyads of LGBTQ+ teens and their active LDS parents (38 total interviews) revealed various ways in which they experienced verbal, nonverbal, and environmental microaggressions. We highlight parents' and teens' shared experiences of microaggressions that may be uniquely related to their religious contexts, such as assumptions that LGBTQ+ teens or their parents are not faithful and exclusionary Church policies. Additionally, we identified microaggressions that specifically targeted parents of LGBTQ+ teens, such as comments suggesting parents should limit their support for their teens. Finally, we found that parents had vicarious experiences with microaggressions through witnessing or learning about microaggressions that targeted their teens. Findings highlight the ways that the religious contexts in which microaggressions occur can influence the way that microaggressions are communicated to and experienced by LGBTQ+ teens - and their parents.

The effectiveness of a religiously framed HPV vaccination message among Christian parents of unvaccinated adolescents in the United States

ABSTRACT Background: The uptake of the human papillomavirus (HPV) vaccines has been controversial among religious parents due to beliefs that their children are expected to practice sexual purity and so do not need protection from a sex-related infection. Also, if at all they get infected in the future, God can protect them from sickness without a vaccine. Yet, most HPV vaccination messages are secular, lacking spiritual themes. This study compared the effectiveness of the Centers for Disease Control and Prevention (CDC) Vaccine Information Statement (VIS) on HPV with our intervention message- a scripture-embedded HPV vaccination message (using a randomized controlled trial design) on vaccination intention. Methods: The study was conducted online. Participants were 342 Christian parents (from any denomination) of unvaccinated adolescents aged 11-17 years. The intervention message used the Cognitive Metaphor Theory to map the constructs of the Biblical story of Noah and the Ark to HPV vaccination. We framed Noah as the parents, the flood as HPV, and the ark as the vaccination. Multiple linear regression was used to analyze the changes in vaccination intention before and after the intervention. Results: Our findings showed that parents who received the scripture-embedded message reported a higher intention to vaccinate their children than those who received the CDC VIS (β= 0.31, 95% confidence interval [95%CI] = 0.11-0.52; p=0.003). Conclusion: Our findings support the need for equitable messaging regarding HPV vaccination. Faith-based messaging interventions that seek to increase HPV vaccination should be framed to address religious anti-vaccination beliefs.

Parents’ attitudes towards the content of sex education in the USA: Associations with religiosity and political orientation

ABSTRACT While most parents support their adolescents receiving school-based sex education, there is variability in which sex education topics receive the most support from parents. Conservative political orientation and greater religiosity have been independently associated with parents’ lack of support for school-based sex education; however, no studies have examined the intersection of these two factors. The three goals of this study were to: 1) identify how specific sexual education topics cluster together to form content areas; 2) examine if religiosity and political orientation are uniquely associated with these content areas; and 3) examine if political orientation moderates the relationship between parents’ religiosity and their perceived importance for the specific sex education content areas. Participants were a national sample of 881 US parents. The sex education topics clustered into three content areas: Factual Knowledge (e.g., STI transmission), Practical Skills (e.g., how to access condoms), and Pleasure and Identity (e.g., pleasurable aspects of sex). Politically conservative and more religious parents reported the lowest perceived importance for each content area. Importantly, these main effects were qualified by a significant interaction: parents who reported both political conservativism and high levels of religiosity reported the lowest perceived importance for these three content areas being taught.

PENGARUH POLA ASUH ORANG TUA YANG RELIGIUS DAN YANG MENGGUNAKAN GAWAI TERHADAP MORAL AGAMA ANAK DI MI MUHAMMADIYAH RINGIN ANOM WONOSEGORO

Every parent wants their child to have a good, moral, and religious personality. Parents are the first and foremost personal shapers in their children's lives. Parents' personalities, attitudes, and ways of life are elements of education that will indirectly be transmitted to a child's personality. This study uses quantitative research methods with data analysis using multiple linear regression involving 34 samples using purposive sampling technique. There are three data collection instruments that are declared valid by expert and reliable validators. The instruments include the scale of religious parenting, the scale of the use of gadgets, and the moral scale of children's religion. The results showed that 1) The effect of religious parenting variable (X1) on children's religious morals (Y) is known to be sig. for the effect of X1 on Y is 0.0 0.05 and the t value is 5.743 t table is 2.262, then H0 is rejected and H1 is accepted. So it can be concluded that H1 is accepted and there is an effect of X1 on Y. 2) The effect of using gadgets (X2) on children's religious morals (Y) is known to be sig. X2 is 0.464 0.05. And the value of t count 0, 741 2,262, then H0 is accepted and H2 is rejected. It can be concluded that there is no influence between the use of gadgets (X2) on children's religious morals (Y). 3) Furthermore, in the F test, the sig value is known. for the effect of X1 and X2 simultaneously on Y is 0.000 0.05 and the value of f count is 18.811 f table 4.10, so it can be concluded that H3 is accepted which means that there is an effect of X1 and X2 simultaneously on Y.

Trauma, queer sexuality and symbolic storytelling in Joachim Trier’s Thelma

This article analyses Joachim Trier’s Thelma () through the concept of trauma, brought on by the title character’s perception of her sexuality as ‘deviant’ and reinforced by her rigidly religious parents’ efforts to tame it by force. Their symbolic enactment of bad parenting manifests itself in a form of Foucauldian biopower on the father’s part and as a Kristevan monstrous-feminine attitude on the mother’s. To heal from trauma, Thelma must free herself from parental control. By focalizing the narrative through Thelma’s mental subjectivity and with religious and supernatural imagery, the film expresses this process symbolically rather than figuratively.

Screen Time, Social Media, and Religious Commitment among Adolescents

ABSTRACT Research on the impact of new technologies on American youth often fails to consider their impact on religious commitment, and research on adolescent religiosity often fails to consider how technology use may influence adolescents’ religious lives. But the copious amount of time adolescents spend in front of screens and on social media platforms may affect their religious commitment through a process of self-socialization or by outcompeting religion for adolescents’ time and attention. Using data from the National Survey of Moral Formation (N = 3,033), we examine whether adolescent screen time and social media use are associated with religious commitment. We find that screen time is related to diminished religious commitment, and, for private religious outcomes, the negative relationship is stronger among adolescents whose parents are more religious. There is no unique negative effect of social media use on religious commitment except on the scripture reading of adolescents with religious parents. Studies of adolescent religiosity should consider technology use to be an important agent in the religious socialization process. Although social media use appears to pose no major unique challenge to adolescent religious commitment, researchers should continue to explore the effects of new technological developments on youth religiosity.

Religious Parenting: Transmitting Faith and Values in Contemporary America. By Christian Smith, Bridget Ritz, and Michael Rotolo. Princeton, NJ: Princeton University Press, 2020. x + 302 pages. $24.95 (paper).

Religious Parenting: Transmitting Faith and Values in Contemporary America. By Christian Smith, Bridget Ritz, and Michael Rotolo. Princeton, NJ: Princeton University Press, 2020. x + 302 pages. $24.95 (paper). - Volume 49 Issue 1

A test of faith? Attitudes of ultraorthodox Jewish parents of children with down syndrome toward prenatal testing

The Haredi (ultraorthodox Jewish) community in Israel presents distinct views on disability and prenatal testing compared to the pro-testing attitudes of the Israeli general public. Based on qualitative analysis of semi-structured interviews with Haredi parents of children with Down syndrome, this study explores the interplay between their personal experiences and community norms in the creation of views on disability and pregnancy management. The experiences of life with disability carry varied positive and negative aspects, for both secular and religious parents. However, while this variability sometimes led to re-consideration (for better or worse) of views on disability and prenatal testing among secular parents, we demonstrate that parenting a child with disability did not change the views of Haredi parents regarding the futility of prenatal testing and the value of disability. For them, the Haredi model of disability remained the dominant framework through which life is experienced.

Introduction to Special Issue: Islam and/in Education in The Netherlands

This article provides information on the current Dutch educational system, paying special attention to the position of Islam in formal, non-formal and informal education. It briefly sketches the history of the so-called “pillarised educational system”, a system in which the 19th century Dutch Christian education system evolved into a compartmentalised system with the pillars of Catholic, Protestant and humanistic education. At the end of the 20th century, a fourth pillar of Islamic education was founded by Dutch Muslim parents. Convinced that religious upbringing in the family and participation in mosque youth clubs constituted only the beginning of the process of becoming a good Muslim, Moroccan and Turkish parents supported the foundation of formal Islamic education in Dutch Islamic schools. This article describes developments in formal, non-formal and informal Islamic education in the light of children’s rights to religious education and parents’ rights to religious upbringing. Religious identity development, including religious literacy training, is presented as an important aspect of educating children to be(come) good Muslims—a process in which parents at home, imams and volunteers at the mosque, as well as teachers at school, play an important role.

Life Course and Emerging Adulthood: Protestant Women’s Views on Intimate Partner Violence and Divorce

There are inconsistent findings on the relationship between intimate partner violence (IPV) and religiosity or Biblical inerrancy. The Biblical text accepts divorce in cases of infidelity and desertion—but does not specify abuse or IPV as legitimate reasons. In this study, I interviewed twenty White Protestant women (ages 18–22) at a large southern university. In emerging adulthood, a critical period for young adults (ages 18–29), I examined their current levels of religious participation, beliefs in Biblical inerrancy, and their perceptions of IPV as a legitimate reason for divorce. During this process of identity formation as emerging adults, they may reevaluate their religious socialization and parents’ values as well as engage in various social relationships, including romantic ones. Emerging adult women are also at the highest risk for IPV. The findings suggest Protestant women in emerging adulthood reevaluated their religious socialization to formulate a more adaptive worldview. Their religious participation and belief in Biblical inerrancy declined during emerging adulthood and they all accepted divorce as acceptable in cases of IPV. It is an important finding because they are in a key period of potential IPV exposure in their life course.

PENDIDIKAN AGAMA SEBAGAI UPAYA MENGANTISIPASI LEARNING LOSS DI SDN 023 TARAKAN

Islamic religious education by parents at home can be an effort of preventing learning loss to children. This is in accordance with the Circular of the Minister of Education and Culture Number 4 of 2020 which emphasizes that learning at home or distance learning is carried out to provide meaningful learning experiences for children without burdening them with demands to complete all curriculum achievements as a condition for grade promotion or graduation. The purpose of the study is to explain the efforts made in anticipating learning loss through Islamic Religious Education for children at SDN 023 Tarakan. This study uses qualitative research methods by conducting interviews to Islamic Religious Education teachers and parents of students. Education during the pandemic emphasizes more on character building and certainly with the participation of parents. However, until now there are still many parents who do not understand the essence of education during the pandemic. Therefore, effective and intensive communication is needed between teachers at school and parents at home. Through Islamic Religious Education subjects, teachers can convey what knowledge and skills to be mastered by students and what characters they want to instill in children according to their grade level. The results of the study indicate that there is a conformity between the efforts made by Islamic Religious Education teachers in implementing learning with the latest existing theory of overcoming learning loss.

Trajectories of public education in Muslim families of the Republic of Bashkortostan

The problem of conservation and transmission of their culture is important for the religious communities, namely for Muslims. The educational path of children born to Muslim families in the multicultural society may either coincide or differ from the path of their peers. This article examines the existing trajectories of public education in the Muslim community of Ufa. Analysis is conducted on such forms of education as: public schools for religious children; stay-at-home family education; and private schools. In the first instance, the restraining factors for believers are the absence of halal food and the difficulty of manifestation of identity through clothing. In the second instance, believers there are no two aforementioned problem, but lack of socialization. In the third instance, the financial situation of the religious families matters. Meanwhile, the Ufa Muslim community is discussing the creation of educational projects that would meet the needs of religious parents, produce and reproduce the Muslim elite, since the state education system is not yet capable of solving these issues.