Search

The article presents information on the annual meeting of the society of scientific study of religion at Vista International Hotel Pittsburgh, Pennsylvania. This year's theme of religious marginality encourages participants to go beyond core beliefs and practices of members of mainline churches to the expressions of interest or disinterest in religion that are less common religious experience, mixed intermarriage, unclear interpreting "don't know" responses to questions on belief, nonestablishment (religion among street people), or rejections of religion atheism and apostasy. List of topics related to this year's theme would include, denominational switching and conversion, sources of membership change in the mainline churches, apostates and returnees, new nones (apostates) vs. stable nones with no prior ties, inter-religious marriage and religion of children, divorce, religious socialization of children, religiosity and the life cycle, Inter-racial marriage and religion and the Black Church.

Objectives: In 2019 the United States experienced the largest outbreak of measles in 27 years, 19 years after the United States declared measles eliminated. The purpose of this paper was to present a population study of a measles outbreak within Orthodox Jewish communities in New York that led to the elimination of religious exemption for school mandated vaccines. Methods: Peer reviewed articles, news media, health department, and government resources were used to investigate environmental factors that led to this outbreak. State, county, and city immunization records were accessed to explore measles compliance rates before and after policy change. Results: Rockland County had low compliance rates compared to the rest of the state, and the elimination of religious exemptions raised compliance rate almost to state level. In all but one affected New York City zip codes, compliance following policy change rose to 97.95%–99.15%. Conclusions: Overall, changes in measles compliance rates reflect policy goals, but localized differences imply a need for more customized interventions for each unique community. Public health planning to promote vaccination should be sensitive to the concerns and perceptions of each community in order for health interventions to have a positive effect. [ABSTRACT FROM AUTHOR]

This paper investigates trends in adult child‐rearing values in the United States over a 30‐year period, from the mid‐1980s into the first decades of the 21st century. Using data from the General Social Surveys, we report trends in emphasis on five child traits: think for self, obey, work hard, popularity, and helping others. Independent of the time of the surveys, child‐rearing values are associated with several individual attributes: gender, schooling level, occupational class, birth year, race/ethnicity, region, party identification, religious affiliation, and religiosity. Socioeconomic factors continue to be among the most important, but contrary to many arguments, occupational class, as measured by Weeden–Grusky micro‐classes, has a relatively less important role in predicting child‐rearing values, once education is taken into account. Religious variables are also important, less so than socioeconomic factors, but there is support for the hypothesis of the growing strength over time in the impact of religious conservatism and participation. [ABSTRACT FROM AUTHOR]

When U.S. respondents to soda surveys are asked to report their attendance at religious services, approximately 40% of Protestants and 50% of Catholics claim to attend church in any given week. These survey findings have been widely disseminated. They are prominently and broadly cited though out scholarly, popular and textbook writing on American religion. Such extensive interest makes it all the more important to investigate whether these rates give a true or a distorted picture of religious practice in the United States. A recent paper has shaken confidence in the self-reported church attendance rates. Using counts of actual attendees at religious services rather than self-reports, the study has argued that the true weekly U.S. church attendance rate is approximately half the rate implied by the self-reports. The line of investigation is continued by collecting count-based church attendance data from an additional 31 Catholic dioceses. Including 17 dioceses reported on in the original paper, one is able to calculate count-based church attendance rates in 48 U.S. Catholic dioceses.

Spirituality is an important part of African-American culture and is often cited as an explanation for the more-aggressive treatment preferences of some African Americans at the end of life. This paper reviews the literature on spiritual beliefs that may influence the treatment decisions of African Americans.Medline 1966 to February 2003, Psych Info 1872 to February 2003, and CINAHL 1982 to February 2003 were searched for studies exploring spiritual beliefs that may influence the treatment preferences of African Americans. All candidate papers were examined for quality, and data were extracted on study population, design, analysis, and results to identify recurrent themes. Forty studies met inclusion criteria.Recurrent themes describing spiritual beliefs that may influence the treatment preferences of African Americans throughout the course of illness include the following: spiritual beliefs and practices are a source of comfort, coping, and support and are the most effective way to influence healing; God is responsible for physical and spiritual health; and the doctor is God's instrument.Spiritual beliefs specifically addressing treatment preferences at the end of life include: only God has power to decide life and death, there are religious prohibitions against physician-assisted death or advance directives limiting life-sustaining treatments, and divine intervention and miracles occur.For some African Americans, spiritual beliefs are important in understanding and coping with illness and may provide a framework within which treatment decisions are made. Given the growing ethnic diversity of the United States, some understanding of the complexities of culture and spirituality is essential for healthcare providers. [ABSTRACT FROM AUTHOR]

Clerical frames for nursing practice: missionary nurses at Rehoboth This paper presents a discourse analysis of publications of the Christian Reformed Church regarding its Rehoboth Mission near Gallup, New Mexico, among the Navajo. All issues of The Banner, Acts of Synod of the Christian Reformed Church , the Rehoboth Hospital Bulletin , and the Annual Report of the Rehoboth Mission from 1880 to the present were reviewed for references to health-care at Rehoboth from 1903 to 1943. Four religiously framed discourses were identified: discourses justifying provision of health-care at the mission, discourses of the Navajos as immature and potentially dangerous, needing to be civilized, discourses of cleanliness, and discourses of calling. This paper adds to a growing body of knowledge about religious frames within which nurses have practiced in North America. [ABSTRACT FROM AUTHOR]

This article surveys W. E. B. Du Bois's encounters with the Baha'i religion, from 1910 to 1953. Sections one and two focus on Du Bois and 'Abdu'l-Baha (1844-1921), while section three treats Du Bois's indirect connection to the New York Baha'i community through Nina Du Bois's documented affiliation with that group. Section four chronicles the 1937 Nashville incident involving reportedly segregated Baha'i meetings, and section five looks at Du Bois's later Baha'i contacts, completing the trajectory. Originally attracted to Baha'i teachings on interracial unity - with Du Bois prominently featuring 'Abdu'l-Baha with full-page photograph in Du Bois's 'Men of the Month' column - Du Bois later waxed indignant, openly criticizing the Baha'i movement in a Pittsburgh Courier editorial. Drawing on press reports, Baha'i records, and archival correspondence between members of the Baha'i community and Du Bois, primary sources establish that Du Bois's righteous indignation was based on misinformation. [ABSTRACT FROM AUTHOR]

This paper examines the conservative critique of higher education in the USA. I argue, first, that the right's call for greater 'intellectual diversity' in American higher education should be understood as an attack on the professional self-regulation and disciplinary autonomy that are central to academic freedom in this country. Second, I suggest that the right's politicization of politics in the academy brings to light the importance of our developing a vision of the university that accounts for rather than disavows the political nature of the work we do. [ABSTRACT FROM AUTHOR]

The paper reviews policies promoting faith-based organizations' (FBO) participation in publicly-funded programs since the Charitable Choice statute was enacted during the Clinton administration and then additional faith-based initiatives were implemented by the Bush administration. The paper focuses on research findings on FBO participation in publicly-funded human service programs under these policies. It then proposes a framework for evaluation to assess the appropriateness of public funding for behavioral health services delivered by FBOs, in order to address: (1) the programmatic and systemic effects resulting from the infusion of new players from the faith community, and the consequences to the profile of services and who gets served; and (2) the content and effectiveness of faith-infused services as a basis for identifying interventions appropriate for public funding. The analysis considers classification issues, theoretical bases of measured effects of faith-infused services, and the transferability of faith-based interventions across religious and secular applications in order to satisfy constitutional issues and client choice. [ABSTRACT FROM AUTHOR]

Abstinence from alcohol is a way of life for many American evangelicals, with rates of abstention running at over 70% among some Pentecostal denominations. This paper examines the religious beliefs that, historically, have supported teetotalism. The most notable of these is Christian perfection, a doctrine that originated in 18th-century England, that was then radicalized in America in the early 19th century. Abstinence from alcohol is highest among denominations that make Christian perfection the cornerstone of their teachings, and lowest among those that discount human agency. The paper also argues that 19th-century American evangelicals were by no means committed uniformly to temperance as a way of life, and that this was especially true of the various Methodist churches. [ABSTRACT FROM AUTHOR]

Background Alcoholics Anonymous (AA) is a world-wide recovery mutual-help organization that continues to arouse controversy. In large part, concerns persist because of AA's ostensibly quasi-religious/spiritual orientation and emphasis. In 1990 the United States' Institute of Medicine called for more studies on AA's effectiveness and its mechanisms of behavior change (MOBC) stimulating a flurry of federally funded research. This paper reviews the religious/spiritual origins of AA and its program and contrasts its theory with findings from this latest research. Method Literature review, summary and synthesis of studies examining AA's MOBC. Results While AA's original main text ('the Big Book', 1939) purports that recovery is achieved through quasi-religious/spiritual means ('spiritual awakening'), findings from studies on MOBC suggest this may be true only for a minority of participants with high addiction severity. AA's beneficial effects seem to be carried predominantly by social, cognitive and affective mechanisms. These mechanisms are more aligned with the experiences reported by AA's own larger and more diverse membership as detailed in its later social, cognitive and behaviorally oriented publications (e.g. Living Sober, 1975) written when AA membership numbered more than a million men and women. Conclusions Alcoholics Anonymous appears to be an effective clinical and public health ally that aids addiction recovery through its ability to mobilize therapeutic mechanisms similar to those mobilized in formal treatment, but is able to do this for free over the long term in the communities in which people live. [ABSTRACT FROM AUTHOR]

The papers in this section were given as a panel on Religious Naturalism at the American Academy of Religion in Denver in November 2001. The panelists included Jerome Stone, Gordon Kaufman, Ursula Goodenough, Charley Hardwick, and Donald Crosby. This introduction briefly describes the panelists, lists three questions the panelists were asked to consider, and names other current and past religious naturalists. [ABSTRACT FROM AUTHOR]

Background: This paper examines differences in drinking and binge drinking between Mexican Americans living along the U.S.-Mexico border and those living in 2 metropolitan areas away from the border (Houston, Texas and Los Angeles, California). Methods: Respondents in the non-border area (Houston and Los Angeles) constitute a multistage probability sample ( N = 1,288), who were interviewed as part of the 2006 Hispanic Americans Baseline Alcohol Survey (HABLAS). Respondents in the border area ( N = 1,307) constitute a household probability sample of Mexican Americans living on the U.S.-Mexico border. In both surveys, data were collected during computer-assisted interviews conducted in respondents' homes. The HABLAS and the border sample response rates were 76 and 67%, respectively. Results: There were no differences between border and non-border Mexican American men in the proportion of drinkers, the proportion who binge drink at least once a year, and volume of alcohol consumption. However, within each location, there were significant differences in drinking by age, indicating that younger men drank more than men who were older. Border women showed significant differences across age-groups in the proportion of drinkers, in binge drinking, and volume of alcohol consumption, which were not seen among non-border women. Conclusions: Women's drinking seems to be more affected than men's by their residence on or off the U.S.-Mexico border. This is seen most clearly among young women 18 to 29 years old, and it is associated with an increased proportion of drinkers, a higher volume of drinking, and an increased proportion of women who report binge drinking. Increased drinking in this group of younger women seems to be associated with drinking in Mexico. [ABSTRACT FROM AUTHOR]

The North American public sphere is suffused with claims and counter-claims about the relationship between Islam and violence. Schools and publishers have responded with training programmes for teachers and curriculum units for students introducing them to the Middle East and its dominant religious tradition. Such programmes are often accused by local parents and national intellectuals of pandering to Muslim sensitivities by whitewashing distasteful historical events and even proselytizing young people. Focusing on a 2002 lawsuit filed against California's Byron Union School District, by parents upset by a classroom role-playing exercise on Islam, this paper argues that political fears about terrorist infiltration into US society are building on powerful emotional and cultural concerns about the nature of ritual and the spiritual safety of children exposed to information about other religions. By encouraging public education as a response to political and cultural tensions, educators may in fact be heightening the public's concerns about Islam as a comprehensive threat. Résumé Dans la sphère publique nord-américaine, on entend dire tout et son contraire à propos de la relation entre l’islam et la violence. En réponse, les écoles et les éditeurs ont produit des programmes de formation des enseignants et des unités d’enseignement présentant le Moyen Orient et sa tradition religieuse dominante. Les parents, au niveau local, et les intellectuels au niveau national accusent souvent ces programmes de flatter la susceptibilité musulmane en occultant les événements historiques déplaisants, et même de faire du prosélytisme auprès des jeunes. En se concentrant sur un procès intenté en 2002 au district scolaire de Byron Union en Californie par des parents troublés par un jeu de rôles en classe sur le thème de l’islam, l’auteur affirme que les craintes politiques d’infiltration terroriste dans la société américaine s’enracinent dans de puissantes inquiétudes émotionnelles et culturelles relatives à la nature du rituel et à la sécurité spirituelle des enfants exposés à des informations sur d’autres religions. En encourageant la sensibilisation publique en réponse aux tensions politiques et culturelles, les éducateurs pourraient en réalité attiser les craintes d’une opinion publique qui perçoit dans l’islam une menace omniprésente. [ABSTRACT FROM AUTHOR]

In view of current efforts to strengthen volunteering and promote the faith-based provision of social services in the United States, we examine both the underlying complexity of volunteering and who performs particular types of volunteer work. This paper, drawing on a telephone interview survey of 526 randomly selected Indiana residents, considers whether religious involvement helps explain engagement in different types of volunteer work independent of such other contributing factors as family status, socioeconomic status, and community attachment. We find that religious involvement plays an independent role, but only for certain types of volunteer work. [ABSTRACT FROM AUTHOR]

The article focuses on the deterritorialization and reterritorialization of the Orisha religion in Africa, Nigeria, Cuba and the United States. There is a relationship between religion and territory in the Oyo empire in the West Africa. The paper looks at Orisha worship became established in Cuba. It did not disappear, but became a religion of slaves, and this transplantation provides a good illustration of the dialectal relations between civilization and society. The paper focuses on the introduction of Santeria into the U.S. and its development there. With Cuban emigration to the United States, other type of relationship between civilization and the society have been established. Santeria is recontextualized in a multicultural society segmented into communities. It has also penetrated the black American community. Santeria can be defined as a system of local cults whose essential element related to the adoration of the Santo, i.e. the original deity born of syncretism between African and Catholic beliefs. Santerism arose from the association of spiritism and Santeria produced in the centers of Puerto Rican spiritism in New York. Santerismo has smuggled in some practices of Orisha worship while still likening it to dangerous witchcraft.

Although most scholars find that religious involvement is negatively related to depression, questions still remain regarding how individuals benefit from such involvement and evidence from nationally representative samples is rare. In this paper, I expand upon previous research by considering three types of general religious involvement (attendance at religious services, religious salience, and spiritual help-seeking) and three types of effects (linear, curvilinear, and stress-buffering). Using Americans' Changing Lives (House 1989)--a large, nationally representative, and longitudinal data set--I find a U-shaped effect of religious salience on depression, no significant independent effect of service attendance, and a positive effect of spiritual help-seeking. I also find that spiritual help-seeking and religious salience exhibit significant stress-buffering effects, but that these occur only when individuals experience multiple negative life events, and not when they experience any single type of discrete event. The theoretical implications of these effects are discussed, both as they contribute to research on the life stress paradigm and research on the psychology of religion. [ABSTRACT FROM AUTHOR]

Farm family fertility in five areas selected on the basis of nationality and religion has shown a differential decline in the period from 1875 to 1940. In this paper no effort was made to explain the over-all decline in farm family fertility. German Lutherans showed the greatest decline, namely 65 per cent, followed by the Norwegian's 58 per cent and the German Catholic's 40 per cent. Nationality coupled with religion are obviously factors explaining some of this differential decline. [ABSTRACT FROM AUTHOR]

The study of religious experience provides an example of those strange discontinuities which seem to beset the social sciences. The present paper Is intended as a beginning of this conceptual task. There is an attempt to develop some basic sub-types and ordering dimensions for organizing the variety of experiences to which men attach religious definitions. The conceptual scheme has been informed by data from a sample of Protestant and Roman Catholic church members residing in the San Francisco Bay Area, California. These data include both quantifiable and qualitative information on the religious experiences of respondents. Where appropriate, these data will be introduced both to indicate the relative frequency of different forms of religious experience and to illustrate how people perceive such experiences. Following many previous writers, it has been suggested that the essential element characterizing religious experience, and distinguishing it from all other human experience, is some sense of contact with a supernatural agency.

The article reports on nationalism in United States. There are scores of new States in Asia and Africa that are trying to set up free societies. It is a "new birth of freedom" on a grand scale. It is in fact freedom's greatest test, for it involves the older free regimes of Europe and the United States. If truth counts over charity, then one must point out that the new States will fail, if not all, then all but a few. Some are already succumbing to the initial perils of liberty that the last paper of the Federalist warned Americans against: "anarchy, civil war, a perpetual alienation of the States from each other, and perhaps the military despotism of a victorious demagogue." The real wonder is in believing that national unity could ever arise in freedom among the many units that nowadays arrogate to themselves the name of nation. They are nations only to the map maker. Many are areas marked off only for colonial administrative convenience; some have dozens, even hundreds, of languages, several antagonistic religions; a still uncounted welter of tribes living in mutual ignorance or traditional war; and above all there stands the great gulf between the village primitive and the urban modern.

Arguably one of the oldest forms of Christianity, with a global population of more than 260 million adherents, Orthodox Christianity is a major religious system, with networks of believers on almost every continent. However, within the study of American religion, as well as most of the social sciences and humanities (not including theology), Orthodoxy has received minimal research and interest. The broad omission of Orthodoxy from the history of American religions pushes a question to the fore: Why are some forms of Christianity at the very edge of our academic topography? This article explores existing literature on Orthodox Christianity in the United States, looking at issues between emic and etic studies, notions of Eastern Christian alterity, and the rise in new research at the intersection of contemporary social issues, Orthodox theology, and religious practice. In doing so, this article draws out how Orthodoxy provides rich American religious histories tied to global politics, immigration, and nationalism, while also prompting us to reconfigure how we study religion in the United States. [ABSTRACT FROM AUTHOR]

Objective: Since 2010, more than 527,000 refugees have resettled in the United States (US), most from Asia, fleeing war, violence, and persecution. However, there is little research that integrates findings about health among Southeast Asian refugees (SEAR). Design: We conducted an integrative review of studies that examined health status, risk factors, and barriers to healthcare access among SEAR in the US. We synthesized findings of studies published from 1980, when the Refugee Act was enacted, to 2022 using five databases. We reviewed 20 articles and data were extracted into a table for synthesis. Results: Participants were from Cambodia, Vietnam, Laos, Burma and the Thailand‐Myanmar border. Hypertension (12%–64%), hypercholesterolemia (37%–39%), diabetes (0.6%–27%), heart disease (7%), bone and muscle problems (23%–50%), and chronic pain (8%–51%) were most common physical health problems; and PTSD (45%–86%) and depression (20%–80%) were the most common mental health problems. Trauma, resettlement stress, lack of community or religious engagement were associated with mental health problems. Language differences, transportation, and lack of health insurance were the most significant obstacles to receiving healthcare. Conclusion: SEAR experienced worse physical and mental health than the general US population. Different patterns of disease were identified depending on gender, time settled in the US, and ethnic group. Qualitative and longitudinal studies will elucidate refugees' experience and should guide interventions. [ABSTRACT FROM AUTHOR]

While there is a wealth of information about the extent to which people across the world disapprove of homosexuality, we know a lot less about the lenses through which they view same-sex relations. The aim of this study is to understand better how homosexuality is framed in the public press, and how religion and economic development may combine to shape this discourse. Through an analysis of almost 400 newspaper articles, this study compares how homosexuality is framed in Uganda, South Africa, and the United States. Because these nations have high levels of religious belief, but differ in their level of economic development and democracy, we can assess how these factors interact to shape portrayals. Drawing on work from cultural sociology and the sociology of religion, this study shows that the United States is much more likely than Uganda to frame homosexuality as a civil rights issue and use entertainers as claimsmakers. Conversely, articles from Uganda are more likely than those from the United States or South Africa to frame homosexuality as a religious issue and draw on religious claimsmakers. Likewise, Uganda is much more likely than South Africa to discuss homosexuality in the context of Western influences. [ABSTRACT FROM AUTHOR]

The article presents a reply of the author regarding views expressed on his religious thoughts. He says the journal article is not a useful format for pursuing disputes involving both major issues of the logic of social explanation and technical considerations of data preparation and analysis. The author says that social considerations often seem more germane than the rational choices of autonomous individuals. Diversity of the new world may be more apparent than real is that some of it is due to racial and ethnic duplication. His essay questioned the stereotypes of old world as religious hegemony and new world as competitive pluralism. It identified considerable diversity within British religion and raised the point that the religious diversity of the United States as a whole may not be reflected at the local levels where choices are made. He also pointed that in a general critique of rational choice models of human behavior, he has suggested that they represent an economics rather than a sociology view of human behavior.

This article presents information related to religious institutions, meetings and communications. The Religious Education Association has published a research supplement to its journal "Religious Education," titled "Review of Recent Research Bearing on Religious and Character Formation." This supplement, dated July-August, 1962, can be secured from The Religious Education Association, 545 West 111th Street, New York 25, at a cost of $3. It is edited by Stuart W. Cook and contains ten essays, each a significant survey and analysis of recent research, with extensive references to other work being done. The annual meeting of the Society for the Scientific Study of Religion is to be held October 26-27, at the Inter-church Center, Riverside Drive, New York. Attention has been called to a study by Charles H. Foster, "A Question on Religion," published as paper numbered sixty-six in The Inter-University case Program, University of Alabama Press. This study is addressed to the issue of whether a question concerning religious affiliation should be included in the U.S. Census.

Drawing on arguments from institutional theory, this study examines how social norms—specifically, local religious social norms—affect the motivational impact of equity‐based incentives. We test our model using longitudinal data on local religious norms, CEO equity incentives, and firm value. Consistent with our theoretical predictions, we find that local religious social norms attenuate the impact of CEO option incentives upon firm value. Furthermore, we find that the attenuating impact of local religious social norms increases with managerial discretion. These findings provide valuable insight for human resource professionals aiming to design compensation contracts for employees that are aligned with firm goals. Our findings also contribute to research on the motivational effect of equity incentives by demonstrating the importance of considering the social context in which executives are embedded. [ABSTRACT FROM AUTHOR]

Introduction: Regular reviews of medications, including prescription reviews and adherence reviews, are vital to support pharmacological effectiveness and optimize health outcomes for patients. Despite being more likely to report a long‐term illness that requires medication when compared to their white counterparts, individuals from ethnic minority communities are less likely to engage with regular medication reviews, with inequalities negatively affecting their access. It is important to understand what barriers may exist that impact the access of those from ethnic minority communities and to identify measures that may act to facilitate improved service accessibility for these groups. Methods: Semi‐structured interviews were conducted between June and August 2021 using the following formats as permitted by governmental COVID‐19 restrictions: in person, over the telephone or via video call. Perspectives on service accessibility and any associated barriers and facilitators were discussed. Interviews were audio‐recorded and transcribed verbatim. Reflexive thematic analysis enabled the development of themes. QSR NVivo (Version 12) facilitated data management. Ethical approval was obtained from the Health Research Authority (ref: 21/HRA/1426). Results: In total 20 participants from ethnic minority communities were interviewed; these participants included 16 UK citizens, 2 refugees and 2 asylum seekers, and represented a total of 5 different ethnic groups. Three themes were developed from the data regarding the perceived barriers and facilitators affecting access to medication reviews and identified approaches to improve the accessibility of such services for ethnic minority patients. These centred on (1) building knowledge and understanding about medication reviews; (2) delivering medication review services; and (3) appreciating the lived experience of patients. Conclusion: The results of this study have important implications for addressing inequalities that affect ethnic minority communities. Involving patients and practitioners to work collaboratively in coproduction approaches could enable better design, implementation and delivery of accessible medication review services that are culturally competent. Patient or Public Contribution: The National Institute for Health Research Applied Research Collaboration and Patient and Public Involvement and Engagement group at Newcastle University supported the study design and conceptualization. Seven patient champions inputted to ensure that the research was conducted, and the findings were reported, with cultural sensitivity. [ABSTRACT FROM AUTHOR]

How and why does the moon cause the tides? How and why does God answer prayers? For many, the answer to the former question is unknown; the answer to the latter question is a mystery. Across three studies testing a largely Christian sample within the United States (N = 2524), we investigate attitudes toward ignorance and inquiry as a window onto scientific versus religious belief. In Experiment 1, we find that science and religion are associated with different forms of ignorance: scientific ignorance is typically expressed as a personal unknown ("it's unknown to me"), whereas religious ignorance is expressed as a universal mystery ("it's a mystery"), with scientific unknowns additionally regarded as more viable and valuable targets for inquiry. In Experiment 2, we show that these forms of ignorance are differentially associated with epistemic goals and norms: expressing ignorance in the form of "unknown" (vs. "mystery") more strongly signals epistemic values and achievements. Experiments 2 and 3 additionally show that ignorance is perceived to be a greater threat to science and scientific belief than to religion and religious belief. Together, these studies shed light on the psychological roles of scientific and religious belief in human cognition. [ABSTRACT FROM AUTHOR]

ABSTRACT The use of English in rituals in the Hindu diaspora in the US is a major change for the religion, since English is excluded from Hindu rituals in India. This paper demonstrates that: (a) this change has impacted the structure of English and the system of Hinduism; (b) Hindu saints, the 'authority' in Hinduism, sanction this change; (c) the media further promotes it; and (d) it impacts the degree of functional load and transparency for the languages of rituals while creating di-systems, or mixed codes with two systems of thought. The implications of this discussion for the theory of language change, maintenance and loss of language will be presented. [ABSTRACT FROM AUTHOR]

American Catholics witnessed a wave of radical Catholic action during the Vietnam War. Many Catholics protested the war by burning draft cards and destroying draft files. Radical Catholic action continued into the 1980s with the Plowshares actions, protests in which religious activists attempted to damage nuclear weapons and facilities. The response of ordinary Catholics to such protests, gleaned from Catholic editorial letters, was mixed. Some Catholics drew on a tradition in American Catholicism that emphasized patriotism and sought to keep religious and secular matters separate. Others supported the protests on biblical grounds and found justification in church tradition and teaching. Response to Vietnam-era Catholic protests tended to focus on the propriety of Catholic protests and the changes wrought by the Second Vatican Council, rather than the war itself. By the 1980s, however, American Catholics had become more comfortable with Catholic public protest and focused their editorial debate on the morality of nuclear weapons. [ABSTRACT FROM AUTHOR]

We use religious background as a proxy for local risk‐taking attitudes and investigate whether geographical variation in religion affects corporate environmental responsibility (CER) with regards to corporate cash policies and profitability. We conjecture that the presence of environmentally conscious firms would be higher in areas with more Catholics relative to Protestants. Study data comprises of the largest publicly traded U.S.‐listed firms of Newsweek's green rankings of 2015–2016. We use green scores and the concentration of Catholic to Protestant population ratio as proxies for CER and religiosity, respectively. We provide robust evidence that corporate environmental practices attenuate the demand for precautionary cash reserves to protect firms from unforeseeable risks. Furthermore, environmentally conscious firms located in high risk‐taking areas gain financial stability and improve profitability, strengthening their CER. The findings provide contributions to risk management literature and document the importance of firms' efforts to harmonize social behavior for sustainable financial policies. [ABSTRACT FROM AUTHOR]

Copyright of Politics & Policy is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article examines religiosity among Indochinese refugees resettled in Utah. Few people have been subject to more stress and social disruption than Vietnamese, Cambodian, Hmong, and Laotian refugees. The trauma for most Indochinese refugees has included sudden risk-filled flight from their homelands, long discouraging stays in foreign refugee camps, and eventual resettlement away from extended families in a drastically unfamiliar culture. The purpose of this paper is to describe the impact of resettlement on religious affiliation and activity in a sample of Cambodian, Hmong, Laotian, and Vietnamese refugees. Information for the study in this article was gathered from three sources: staffs of agencies serving refugees, sponsors of refugees, and a sample of refugees. The findings underscore the important social role that religion fulfills in the lives of many refugees. While not in the majority, a significant group of Indochinese refugees in Utah have adopted Western Christian religions in the brief time they have lived in the United States. A similar segment has left their Oriental religions and reports no current religious affiliation.

This paper examines the relationship between the New Psychology and American Protestantism in the late nineteenth century through a consideration of the early career of George Albert Coe. Coe originally aspired to become a Methodist minister but after several years studying evolutionary biology and the New Theology his professional interests came to rest on the New Psychology. His decision to pursue a career in psychology and his subsequent research program is discussed in relation to the religious and institutional context of the period. For Coe, the New Psychology was not an ideologically secular initiative but a methodologically secular means of advancing a religious agenda. His experience suggests that the field's growth in the 1980s is partly attributable to the perception that psychology could help bring Protestantism into line with modern experience. [ABSTRACT FROM AUTHOR]

Religion in the United States is exceptionally vibrant compared to that in other industrialized nations. This research seeks to shed light on this anomaly by comparing measures of religiosity in the U.S. with those of its closest industrialized neighbor, Canada. The comparison demonstrates the effect of America's culture-religion in increasing levels of religiosity through social "convention." I argue that religious beliefs and practices are based more on "conviction in Canada, where cultural supports for religion are minimal. Although levels of religiosity are lower in Canada by nearly all measures, comparisons of the pervasiveness and interconnectedness of religious beliefs and practices in the two countries suggest that the differences may be related to culture-religion. Results show that those who rarely attend church in America have higher levels of orthodox religious belief and practice than Canadians who rarely attend. In addition, correlations between measures of commitment are weaker in the United States than in Canada. [ABSTRACT FROM AUTHOR]

The influence of religion on childbearing has been of great interest to students of the family and population. The large families of Catholics, Moslems, Fundamentalist Protestants, and Hutterites have been observed. The purpose of this paper is focus attention on another religious group, the Church of Jesus Christ of Latter-Day Saints, more commonly known as Mormons. Data are presented to establish that in the United States and Canada adherents of Mormonism historically have had and continue to have higher than average rates of childbearing. Second, data are discussed which suggest that the high fertility of Mormons is not the result of their occupying positions in the social structure in which childbearing is high. That is, the data are consistent with the hypothesis that there is something about Mormonism which influences childbearing, and this effect cannot be accounted for by social and economic characteristics. [ABSTRACT FROM AUTHOR]

It is proposed that previous studies of the relationship between orthodoxy and social activism have yielded inconsistent findings because a critical mediating variable, salience or perceived importance of religion, usually has been neglected. Findings from a survey of 1,300 students at Washington State University support the hypothesised role of salience as a mediating variable. Relationship between orthodoxy and church activism emerges only for the high salience subsamples. The apparent utility of the orthodoxy-salience-activism model for bringing coherence to previously inconsistent findings seems to argue for more widespread use of salience as a control variable in studies of the concomitants and consequences of religiosity. [ABSTRACT FROM AUTHOR]

In his much discussed and influential book "Protestant, Catholic, Jew," author Will Herberg attempted to relate certain, mostly quantitative, changes in religious practices in the U.S. to the different problems of identity faced by three generations of Americans, the immigrant first generation from about 1880 to the First World War, the second generation in the inter-war years and the third generation in the post war period. In particular, Herberg was concerned to account for the post-war return to religion which, he argued, was significantly correlated with the emergence of the third generation. Herberg's three-generations thesis was applied to all three religious communities but was given special application to religious changes in the Jewish community. Since Herberg's book was published in 1955, a number of surveys of local Jewish communities have been made and a reappraisal of the three-generations thesis is now possible. The paper examines Herberg's thesis to the following questions. Firstly, what is the evidence for significant quantitative shifts in Jewish religious affiliation, identity and observances? Secondly, is it accurate to refer to a return to religion in the post-war period? And, finally, given that one does find certain changes in religious dimensions, can they be explained by Herberg's generations thesis?

The primary aims of this project were to estimate levels of agreement or opposition with immigrant family separation at the U.S.–Mexico border and to identify psychological variables that account for variability in attitudes toward immigrant family separation. In Study 1, a sample designed to be representative of Americans in the United States responded to a question about the zero‐tolerance policy that resulted in immigrant family separation. In Study 2, participants in two convenience samples completed online surveys with measures of perceived threat posed by immigrants, dehumanization, social dominance, political ideology, religiosity, and immigrant family separation. Across samples, the majority of respondents opposed separating immigrant families. Conservative political ideology was a consistent correlate of support for immigrant family separation. Dehumanization of immigrants and social dominance orientation also accounted for unique variability in support for immigrant family separation. Given the potentially harmful effects of extended parent‐child separation caused by the zero‐tolerance policy, it is important to understand the roles of dehumanization, social dominance, and ideology in attitudes toward immigration policies. Predictors of support for restrictive policies could be targets of individual or community‐level interventions designed to reduce immigrant prejudice. Directions for future research and implications for U.S. communities and policies affecting immigrants are discussed. [ABSTRACT FROM AUTHOR]

Interactive cultural practices such as songs and storytelling are key to contemporary social movement organizing because they can attenuate the challenges of social difference by expanding participants' understandings of self and community. Yet the precise cultural dynamics through which such practices become effective are not well understood. Using the case of a large faith‐based community organizing coalition, I show that practices focused on personal moral authenticity are especially effective in fostering alignment between social movement goals and individuals' pre‐existing moral commitments. I define personal moral authenticity as the ambition to develop, enact, and perform a moral identity that is "true" to an enduring internal self, and validate that identity through interactions with others. This is an effective basis for organizing practices because it spans the various cultures of commitment that prevail in different racial and religious subgroups and gives individuals a personal stake in social change projects. In highlighting how it animates practices in faith‐based community organizing, one of the most robust fields of grassroots civic activity in the United States, this article illuminates an important part of the cultural dynamics underlying much contemporary social change work, and specifies how religion contributes to progressive social change efforts amid ongoing religious disaffiliation. [ABSTRACT FROM AUTHOR]

While religious cues are used in advertising efforts, research has yet to adequately understand perceived motives behind such religious cue use and how this influences consumers' evaluations of a brand. Thus, this research addresses this gap through two studies examining cue measures, businesses' motives for using cues, consumer affect, and brand evaluations. Specifically, Study 1 (an exploratory study) explores evaluations and associations evoked by religious cues representative of Christianity, Islam, Buddhism, and Hinduism. Study 2 narrows down the focus to Christianity and Islam to probe the outcome of religious cue use on businesses employing them in their advertisements. Specifically, Study 2 finds that consumers perceive businesses' motives behind religious cue use as primarily trying to reach a specific target market but also as trying to witness and communicating reverence to God. Surprisingly, religious cue condition (Christian, Muslim, or none) did not directly influence business evaluations. Further analysis revealed that when affect toward the ad with religious cue was included in the model, that Muslim cue condition had a significant influence on affect, and such affect significantly influenced business evaluations. Interestingly, no similar effect could be established for the Christian condition. Discussion builds on the theory of visual rhetoric. Implications for marketing practice are also provided. The studies are limited by data collection only in the United States. [ABSTRACT FROM AUTHOR]

Objective: Appalachia—historically a culturally and politically unique region of the United States—has been effectively ignored by contemporary political scientists. Using a unique measure of Appalachian residence, this article analyzes racial attitudes, religion, and Appalachian opposition to the 2008 presidential candidacy of Barack Obama. Methods: I use regression analysis to assess the extent to which Appalachian residents differ in their levels of perceived racial favoritism, identification as born‐again Christians, and frequency of church attendance, as well as whether these variables can mediate the seeming regional effect of Appalachia in a standard vote choice model. Results: I first demonstrate higher levels of perceived racial favoritism and, especially, higher levels of a particular type of religiosity in the region. I then assess whether these measures can mediate Appalachian distinctiveness in presidential vote choice. When perceived racial favoritism, church attendance, and born‐again Christian status are controlled for in regression models, Appalachian regional opposition to the 2008 Obama candidacy disappears statistically. Conclusion: While race and religion both "matter," I find it is religion that seems to matter more in explaining Appalachian distinctiveness, particularly relative to traditional southern distinctiveness. This provides a new vantage point from which to assess southern politics debates about subregional variation and the relative roles of race and religion, as well as sets the foundation for further analyses of Appalachia and American politics. [ABSTRACT FROM AUTHOR]

This research demonstrates a common psychology of outgroup hostility driven by perceived intergroup threat among three groups and seven cultural contexts: non-Muslim Westerners, Muslims in Western societies, and Muslims in the Middle East. In Study 1, symbolic, but not realistic and terroristic threats, predicted non-Muslim Norwegians' intentions to join anti-Islamic movements. In Study 2, symbolic and realistic, but not terroristic threat, predicted non-Muslim Americans' willingness to persecute Muslims. In Studies 3 and 4, symbolic threat predicted support and behavioral intentions against the West among Swedish and Turkish Muslims. Finally, in Study 5, a comparison demonstrated that symbolic and realistic threats had the same effects on violent intentions among non-Muslim and Muslim Danes, and Muslims in Afghanistan. Meta-analysis showed that symbolic threat was most strongly associated with intergroup hostility. Across studies, participants with high religious group identification experienced higher levels of threat. Implications for intergroup research and prejudice reduction are discussed. [ABSTRACT FROM AUTHOR]

Copyright of Family Process is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article discusses the philosophical idea of Bernard Lonergan about the natural knowledge of God based on three texts such as "Insight" (1957), "Natural Knowledge of God" (1968), and "Method in Theology" (1972). Topics include the increasing number American adults who considered themselve as atheist, the religious belief of Roman Catholic theologians, and the results of the report "America's Changing Religious Landscape," from the Pew Research Center.

Abstract: Background and Aims: Internet pornography use is an increasingly common, yet controversial, behavior. Whereas mental health communities are divided about potentially problematic use patterns, many lay people identify as feeling dysregulated or compulsive in their use. Prior work has labeled this tendency perceived addiction to internet pornography (PA). This study's aims were to (1) assess the association between PA at baseline and other factors, including actual levels of average daily pornography use and personality factors and (2) assess the associations between baseline variables and PA 1 year later. Design: Two large‐scale community samples were assessed using online survey methods, with subsets of each sample being recruited for follow‐up surveys 1 year later. Setting: United States. Participants: Participants were adults who had used pornography within the past 6 months recruited in two samples. Sample 1 (n = 1507) involved undergraduate students from three US universities and sample 2 (n = 782) involved web‐using adults. Subsets of each sample (sample 1, n = 146; sample 2, n = 211) were surveyed again 1 year later. Measurements: At baseline, we assessed average daily pornography use, PA and relevant predictors (e.g. trait neuroticism, trait self‐control, trait entitlement, religiousness, moral disapproval of pornography use). One year later, we assessed PA. Findings: Cross‐sectionally, PA was correlated strongly with moral disapproval of pornography use [sample 1, Pearson's correlation: r = 0.68 (0.65, 0.70); sample 2, r = 0.58 (0.53, 0.63)]. Baseline moral disapproval [sample 1, r = 0.46 (0.33, 0.56); sample 2, r = 0.61 (0.51, 0.69)] and perceived addiction demonstrated relationships with perceived addiction 1 year later. We found inconclusive evidence of a substantial or significant association between pornography use and perceived addiction over time [sample 1, r = 0.13 (−0.02, 0.28); sample 2, r = 0.11 (−0.04, 0.25)]. Conclusions: Perceived addiction to internet pornography appears to be related strongly to moral scruples around pornography use, both concurrently and over time, rather than with the amount of daily pornography use itself. [ABSTRACT FROM AUTHOR]

Objectives. The effects of religiosity and sociodemographic characteristics on support for same-sex marriage (SSM) are estimated. Methods. An ordered probability model with ordinal endogenous treatment is estimated. Treatment effects of religiosity and marginal effects of other covariates are calculated. Results. Religiosity reduces the likelihood of SSM support. This impact can be attenuated by educational achievement, Democratic Party affiliation, higher incomes, and greater contact with gays and lesbians. The importance of religion has no differential impact on the marginal effects of other covariates. Conclusions. We expect the litigation of cases in which gay married couples allege victimization from some form of discrimination, which, in turn, will be defended on the grounds of religious freedom. Religious freedom supporters will come from the intrinsically religious, evangelicals, strong Republicans, and African Americans; same-sex couples will draw support from those who are more educated, strongly Democratic, and at the higher end of the income distribution. [ABSTRACT FROM AUTHOR]

As interfaith marriage has become more common, religion is thought to be less important for sorting partners. Nevertheless, prior studies on religious assortative mating use samples of prevailing marriages, which miss how local marriage markets shape both partner selection and marriage timing. Drawing on search theory and data from 8,699 young adults (ages 18-31 years) in the National Longitudinal Study of Youth 1997, the author examined the association between the concentration of coreligionists in local marriage markets and marriage timing and partner selection using event history methods. Religious concentration is associated with higher odds of transitioning to marriage and religious homogamy (conditional on marriage) for women and men at older ages (24-31 years) but not at younger ages (18-23 years). The association was also stronger for non-Hispanic Whites when compared with other racial and ethnic groups. The findings indicate that religion remains relevant in sorting partners for many young adults in today's marriage market. [ABSTRACT FROM AUTHOR]

This article examines intermediary processes explaining how religious socialization and involvement early in life are related to the timing of first births for women in the United States. The theory of conjunctural action forms the basis for hypotheses for how religious schemas and materials operate to influence birth timing. Using the National Longitudinal Survey of Youth data and event history methods, the study finds evidence for expected family size, work-family gender ideology, educational attainment and enrollment, cohabitation, and age at marriage as mediators of associations between early life religious exposure (affiliation and attendance) and the timing of nonmaritally and maritally conceived first births. These findings corroborate other research identifying the long reach of religious socialization and involvement in youth, elucidate some of the pathways for these connections, and motivate further work to understand linkages between religion and family behaviors in the United States. [ABSTRACT FROM AUTHOR]

Using data on non-Hispanics from the 2005 Panel Study of Income Dynamics (PSID), this article examines the within-religion association between religious participation and wages for mainline Protestants, conservative Protestants, and Catholics, the three major religious groups in the United States. While previous studies have examined this relationship for women only and using ordinary least squares (OLS), this article further analyzes gender differences and differences along the wage distribution using a quantile regression (QR) approach. The results indicate that high participation in religious services is associated with lower wages among mainline Protestant women and men, and among Catholic men. Among Catholic women, those who are not participating in religious activities earn higher wages relative to those who participate on a weekly basis. Furthermore, this advantage is more pronounced at high wages, as the QR estimates show. These results suggest the importance of defining religious participation in a manner that allows the detection of nonlinear effects. In addition, the findings speak to the importance of religion in the lives of individuals and may benefit policies dealing with male-female wage differentials. [ABSTRACT FROM AUTHOR]