A religious upbringing reduces the influence of genetic factors on disinhibition: evidence for interaction between genotype and environment on personality.

Information on personality, on anxiety and depression and on several aspects of religion was collected in 1974 Dutch families consisting of adolescent and young adult twins and their parents. Analyses of these data showed that differences between individuals in religious upbringing, in religious affiliation and in participation in church activities are not influenced by genetic factors. The familial resemblance for different aspects of religion is high, but can be explained entirely by environmental influences common to family members. Shared genes do not contribute to familial resemblances in religion. The absence of genetic influences on variation in several dimensions of religion is in contrast to findings of genetic influences on a large number of other traits that were studied in these twin families. Differences in religious background are associated with differences in personality, especially in Sensation Seeking. Subjects with a religious upbringing, who are currently religious and who engage in church activities score lower on the scales of the Sensation Seeking Questionnaire. The most pronounced effect is on the Disinhibition scale. The resemblances between twins for the Disinhibition scale differ according to their religious upbringing. Receiving a religious upbringing seems to reduce the influence of genetic factors on Disinhibition, especially in males.     

Religion and depression: a review of the literature.

We reviewed data from approximately 80 published and unpublished studies that examined the association of religious affiliation or involvement with depressive symptoms or depressive disorder. In these studies, religion was measured as religious affiliation; general religious involvement; organizational religious involvement; prayer or private religious involvement; religious salience and motivation; or religious beliefs. People from some religious affiliations appear to have an elevated risk for depressive symptoms and depressive disorder, and people with no religious affiliation are at an elevated risk in comparison with people who are religiously affiliated. People with high levels of general religious involvement, organizational religious involvement, religious salience, and intrinsic religious motivation are at reduced risk for depressive symptoms and depressive disorders. Private religious activity and particular religious beliefs appear to bear no reliable relationship with depression. People with high levels of extrinsic religious motivation are at increased risk for depressive symptoms. Although these associations tend to be consistent, they are modest and are substantially reduced in multivariate research. Longitudinal research is sparse, but suggests that some forms of religious involvement might exert a protective effect against the incidence and persistence of depressive symptoms or disorders. The existing research is sufficient to encourage further investigation of the associations of religion with depressive symptoms and disorder. Religion should be measured with higher methodological standards than those that have been accepted in survey research to date.     

Temporal Dynamics of Religion as a Determinant of HIV Infection in East Zimbabwe: A Serial Cross-Sectional Analysis

Background

Religion is an important underlying determinant of HIV spread in sub-Saharan Africa. However, little is known about how religion influences changes in HIV prevalence and associated sexual behaviours over time.

Objectives

To compare changes in HIV prevalence between major religious groups in eastern Zimbabwe during a period of substantial HIV risk reduction (1998–2005) and to investigate whether variations observed can be explained by differences in behaviour change.

Methods

We analysed serial cross-sectional data from two rounds of a longitudinal population survey in eastern Zimbabwe. Univariate and multivariate logistic regression models were developed to compare differences in sexual behaviour and HIV prevalence between religious groups and to investigate changes over time controlling for potential confounders.

Results

Christian churches were the most popular religious grouping. Over time, Spiritualist churches increased in popularity and, for men, Traditional religion and no religion became less and more common, respectively. At baseline (1998–2000), HIV prevalence was higher in Traditionalists and in those with no religion than in people in Christian churches (men 26.7% and 23.8% vs. 17.5%, women: 35.4% and 37.5% vs. 24.1%). These effects were explained by differences in socio-demographic characteristics (for Traditional and men with no religion) or sexual behaviour (women with no religion). Spiritualist men (but not women) had lower HIV prevalence than Christians, after adjusting for socio-demographic characteristics (14.4% vs. 17.5%, aOR = 0.8), due to safer behaviour. HIV prevalence had fallen in all religious groups at follow-up (2003–2005). Odds of infection in Christians reduced relative to those in other religious groups for both sexes, effects that were mediated largely by greater reductions in sexual-risk behaviour and, possibly, for women, by patterns of conversion between churches.

Conclusion

Variation in behavioural responses to HIV between the major church groupings has contributed to a change in the religious pattern of infection in eastern Zimbabwe.     

Resiliency factors protecting against teenage alcohol use and smoking: influences of religion, religious involvement and values, and ethnicity in the Missouri Adolescent Female Twin Study.

The objective of this study was to investigate the contribution of ethnicity (African American vs European/other ancestry), family religious affiliation, religious involvement, and religious values, to risk of alcohol and cigarette use in adolescent girls; and to estimate genetic and shared environmental effects on religious involvement and values. Telephone interviews were conducted with a sample of female like-sex twin pairs, aged 13-20 (n = 1687 pairs, including 220 minority pairs), as well as with one or both parents of twins aged 11-20 (n = 2111 families). These data, together with one-year follow-up twin questionnaire data, and two-year follow-up parent interview data, were used to compare ethnic differences. Proportional hazards regression models and genetic variance component models were fitted to the data. Despite higher levels of exposure to family, school and neighborhood environmental adversities, African American adolescents were less likely to become teenage drinkers or smokers. They showed greater religious involvement (frequency of attendance at religious services) and stronger religious values (eg belief in relying upon their religious beliefs to guide day-to-day living). Controlling for religious affiliation, involvement and values removed the ethnic difference in alcohol use, but had no effect on the difference in rates of smoking. Religious involvement and values exhibited high heritability in African Americans, but only modest heritability in EOAs. The strong protective effect of adolescent religious involvement and values, and its contribution to lower rates of African American alcohol use, was confirmed. We speculate about the possible association between high heritability of African American religious behavior and an accelerated maturation of religious values during adolescence.     

Religion Does Matter for Climate Change Attitudes and Behavior

Little research has focused on the relationship between religion and climate change attitudes and behavior. Further, while there have been some studies examining the relationship between environmental attitudes and religion, most are focused on Christian denominations and secularism, and few have examined other religions such as Buddhism. Using an online survey of 1,927 Australians we examined links between membership of four religious groupings (Buddhists, Christian literalists and non-literalists, and Secularists) and climate change attitudes and behaviors. Differences were found across religious groups in terms of their belief in: (a) human induced climate change, (b) the level of consensus among scientists, (c) their own efficacy, and (d) the need for policy responses. We show, using ordinal regression, that religion explains these differences even after taking into account socio-demographic factors, knowledge and environmental attitude, including belief in man’s dominion over nature. Differences in attitude and behavior between these religious groups suggest the importance of engaging denominations to encourage change in attitudes and behavior among their members.     

The Flourishing of Religion in Post‐Mao China and the Anthropological Category of Religion

In his provocative critique of Geertz's 1966 definition of religion, Talal Asad (1993) suggests that the very project of defining the category of religion is rooted in the historical rise of Western secularism in societies formerly dominated by Christianity. In post‐Mao China, there has been an explosion of activities that might be categorised as religious in the Geertzian sense, including church attendance, temple building, qi gong practice, pilgrimage, and geomancy. This paper examines two such activities, the participation of women in a Protestant church in rural Shandong and the recent protest by members of the Fa Lun Gong (Buddhist Law Qi Gong) society in Beijing, and asks what their emergence in a post‐Maoist communist state tells us about the historical processes that frame the possibility of defining religion. Working with theories of religious participation from Geertz, Asad, Tambiah, and Feuchtwang, the paper develops a conception of ‘symbolic participation’ to illuminate the flourishing of religious practice in post‐Mao China.     

Hunter-Gatherers and the Origins of Religion

Recent studies of the evolution of religion have revealed the cognitive underpinnings of belief in supernatural agents, the role of ritual in promoting cooperation, and the contribution of morally punishing high gods to the growth and stabilization of human society. The universality of religion across human society points to a deep evolutionary past. However, specific traits of nascent religiosity, and the sequence in which they emerged, have remained unknown. Here we reconstruct the evolution of religious beliefs and behaviors in early modern humans using a global sample of hunter-gatherers and seven traits describing hunter-gatherer religiosity: animism, belief in an afterlife, shamanism, ancestor worship, high gods, and worship of ancestors or high gods who are active in human affairs. We reconstruct ancestral character states using a time-calibrated supertree based on published phylogenetic trees and linguistic classification and then test for correlated evolution between the characters and for the direction of cultural change. Results indicate that the oldest trait of religion, present in the most recent common ancestor of present-day hunter-gatherers, was animism, in agreement with long-standing beliefs about the fundamental role of this trait. Belief in an afterlife emerged, followed by shamanism and ancestor worship. Ancestor spirits or high gods who are active in human affairs were absent in early humans, suggesting a deep history for the egalitarian nature of hunter-gatherer societies. There is a significant positive relationship between most characters investigated, but the trait “high gods” stands apart, suggesting that belief in a single creator deity can emerge in a society regardless of other aspects of its religion.     

A Call to Honesty: Extending Religious Priming of Moral Behavior to Middle Eastern Muslims

Two experiments with Middle Eastern participants explored the generalizability of prior research on religious priming and moral behavior to a novel cultural and religious context. Participants in Experiment 1 completed a sentence unscrambling task with religious or non-religious content (in Arabic) before taking an unsupervised math test on which cheating was possible and incentivized. No difference in honesty rates emerged between the two groups, failing to extend findings from previous research with similar stimuli. Experiment 2 tested the effects of the athan, the Islamic call to prayer, using the same design. This naturalistic religious prime produced higher rates of honesty (68%) compared to controls who did not hear the call to prayer (53%).These results raise the possibility that the psychological mechanisms used by religion to influence moral behavior might differ between religions and cultures, highlighting an avenue of exploration for future research. The experiments here also address two growing concerns in psychological science: that the absence of replications casts doubt on the reliability of original research findings, and that the Westernized state of psychological science casts doubt on the generalizability of such work.     

Individual differences in multiple dimensions of aggression: a univariate and multivariate genetic analysis.

Previous behaviour genetic studies of aggression have yielded inconsistent results: reported heritabilities for different types of aggressive behaviour ranging from 0 to 0.98. In the present study, 247 adult twin pairs (183 MZ pairs; 64 same-sex DZ pairs) were administered seven self-report questionnaires which yielded 18 measures of aggression. Univariate genetic analyses showed moderate to high heritabilities for 14 of these 18 measures and for a general aggression factor and three correlated aggression factors extracted from the measures. Multivariate genetic analyses showed sizeable genetic correlations between the different dimensions of aggression. Thus, individual differences in many types of aggressive behaviour are attributable to some extent to genetic factors and there is considerable overlap between the genes that operate on different types of aggressive behaviour.     

Boundaries of belief: religious practices and the construction of ethnic identity in Hui Muslim communities†

Though scholars of ethnicity remark that religion is an important qualifying attribute for membership in an ethnic group, the nature of the relationship between religious faith and ethnic identity requires further exploration. An approach that emphasizes the importance of religious practices in forming and maintaining ethnic boundaries may offer a more complete explanation of the relationship between religion and ethnicity. This article proposes a framework for understanding how religious practices influence ethnic boundary formation and maintenance processes. I propose that religious practices may play a universalizing, negotiating, or differentiating role in influencing the formation and maintenance of ethnic boundaries. To illustrate these various roles played by religious processes, the article presents a heuristic case study of Islamic faith in boundary setting processes in Hui Muslim communities in China.     

Abortion in Canada: religious and ideological dimension's of women's attitudes

This paper examines a number of demographic and sociocultural factors (e.g., age, marital status, family size, religion, religious assiduity, sex-role ideology) as predictors of women's attitudes toward abortion, using data from the Canadian Fertility Survey of 1984. The findings suggest that women's abortion attitudes are to a greater extent based on ideological positions. It appears that anti-abortion stance affects those women who are religious, presumably by increasing the relationship between their general sex-role ideological stances and abortion attitudes. Abortion attitudes also vary according to a woman's education, her size, and province/region of residence.     

Accommodating religion and belief in healthcare: Political threats,agonistic democracy and established religion

This paper considers what concept of accommodation is necessary to identify and address discrimination, disadvantages and disparities in such a way that the plurality of religious people with their beliefs, values and practices may be justly accommodated in healthcare. It evaluates threats to the possibility of such accommodation pertaining by considering what beliefs and practices might increase the risk of unjust discrimination against and disadvantage for religious people, whether as individuals or as groups; and the risk of disparities between the care provided to religious people. The claim is that there is an important cluster of risks that are political in kind and emergent within philosophical bioethics. While not amounting (yet) to a trend, they are sufficiently threatening to a just civic life for patients and healthcare staff as to warrant scrutiny. After an Introductory Section 1, Section 2 evaluates a criticism of ‘accommodation’ and the apparently additional health-related requirements that those of religious faith demand, when compared with other people. It does so by comparing Lori Beaman's idea of agonism with that of a distinct and somewhat complementary approach in Jonathan Chaplin's political philosophy, before examining the role of established religion in setting the conditions for the accommodation of religion and belief in healthcare. Section 3 examines risks to such accommodation by engaging critically with three health-related instantiations of political philosophy that differ radically from both Beaman and Chaplin. A concluding Section 4 focusses on appropriate modes of communicating about religious and other beliefs in healthcare.     

Forward to the past: race,the colour scale and Michael Banton

This study examined differences in religious participation and spirituality among African Americans, Caribbean blacks (black Caribbeans) and non-Hispanic whites. Data are taken from the National Survey of American Life, a nationally representative study of African Americans, black Caribbeans and non-Hispanic whites. Selected measures of organizational, non-organizational and subjective religious participation were examined. African American and Caribbean blacks were largely similar in their reports of religious involvement; both groups generally indicated higher levels of religious participation than non-Hispanic whites. African Americans were more likely than black Caribbeans to be official members of their places of worship, engage in activities (choirs, church clubs) at their place of worship and request prayer from others. Black Caribbeans reported reading religious materials more frequently than African Americans. The discussion notes the importance of examining ethnic differences within the black American population of the United States.     

A Puzzle Unsolved: Failure to Observe Different Effects of God and Religion Primes on Intergroup Attitudes

Religious priming has been found to have both positive and negative consequences, and recent research suggests that the activation of God-related and community-related religious cognitions may cause outgroup prosociality and outgroup derogation respectively. The present research sought to examine whether reminders of God and religion have different effects on attitudes towards ingroup and outgroup members. Over two studies, little evidence was found for different effects of these two types of religious primes. In study 1, individuals primed with the words “religion”, “God” and a neutral control word evaluated both ingroup and outgroup members similarly, although a marginal tendency towards more negative evaluations of outgroup members by females exposed to religion primes was observed. In study 2, no significant differences in attitudes towards an outgroup member were observed between the God, religion, and neutral priming conditions. Furthermore, the gender effect observed in study 1 did not replicate in this second study. Possible explanations for these null effects are discussed.     

Race and Ethnic Differences in Religious Involvement: African Americans, Caribbean Blacks and Non-Hispanic Whites

This study examined differences in religious participation and spirituality among African Americans, Caribbean Blacks (Black Caribbeans) and non-Hispanic Whites. Data are taken from the National Survey of American Life, a nationally representative study of African Americans, Black Caribbeans and non-Hispanic Whites. Selected measures of organizational, nonorganizational and subjective religious participation were examined. African American and Caribbean Blacks were largely similar in their reports of religious involvement; both groups generally indicated higher levels of religious participation than non-Hispanic Whites. African Americans were more likely than Black Caribbeans to be official members of their places of worship, engage in activities (choirs, church clubs) at their place of worship and request prayer from others. Black Caribbeans reported reading religious materials more frequently than African Americans. The discussion notes the importance of examining ethnic differences within the black American population of the United States.     

Interaction between the ABO and Rh-Hr blood group systems in pairs of monozygotic (MZ) and dizygotic (DZ) twins

Previous studies have revealed significant deviations of twin pairs' blood group distributions. A comparison between monozygotic (MZ) and dizygotic (DZ) pairs in a sample of 688 twin pairs as to interaction between ABO and Rh indicates that the main contribution to total deviation comes from the MZ pairs, thus confirming a different behaviour of the two twin types in this respect.     

Towards Complete Clarity: Bible Study among Seventh-Day Adventists in Madagascar

The article discusses daily religious practice among Seventh-day Adventists in Madagascar in- and outside the formal context of church services. Two points, which make a contribution to the ongoing discussions concerned with the nature of religious belief, are stressed. The first is that Adventist practice is of a distinctly intellectual nature, in particular through its use of a Socratic type of Bible study. The second, related to the first, is that church members view religious knowledge as, above all, providing clarity about empirical truth concerning the universe. This implies the lack of a distinction between the world one knows through one's senses and another, transcendental world one believes in. Given that framework, knowledge is more meaningful than faith.     

How the religious context affects the relationship between religiosity and attitudes towards immigration

This article approaches two shortcomings in previous research on religiosity and prejudice: (1) the lack of cross-country comparative studies; and (2) a failure to consider any moderating effects of religious contexts. We examine whether the relationship between religiosity and anti-immigration attitudes varies depending on religious contexts in Europe, and we find two things. First, strongly religious people are on average less likely to oppose immigration than non-religious people. Second, different religious contexts moderate the religiosity–attitude relationship in that religious people in Protestant countries and in countries with a low proportion of majority adherents are more tolerant than religious people in Catholic countries and in religiously homogenous countries. State policies also matter in that religious people are more negative where the government favours the majority religion. This calls into question the taken-for-granted understanding of religiosity and out-group attitudes found in the USA.     

Wrath of God: religious primes and punishment

Recent evidence indicates that priming participants with religious concepts promotes prosocial sharing behaviour. In the present study, we investigated whether religious priming also promotes the costly punishment of unfair behaviour. A total of 304 participants played a punishment game. Before the punishment stage began, participants were subliminally primed with religion primes, secular punishment primes or control primes. We found that religious primes strongly increased the costly punishment of unfair behaviours for a subset of our participants--those who had previously donated to a religious organization. We discuss two proximate mechanisms potentially underpinning this effect. The first is a 'supernatural watcher' mechanism, whereby religious participants punish unfair behaviours when primed because they sense that not doing so will enrage or disappoint an observing supernatural agent. The second is a 'behavioural priming' mechanism, whereby religious primes activate cultural norms pertaining to fairness and its enforcement and occasion behaviour consistent with those norms. We conclude that our results are consistent with dual inheritance proposals about religion and cooperation, whereby religions harness the byproducts of genetically inherited cognitive mechanisms in ways that enhance the survival prospects of their adherents.     

Adolescent religiousness and its influence on substance use: preliminary findings from the Mid-Atlantic School Age Twin Study.

Research has consistently shown that religiousness is associated with lower levels of alcohol and drug use, but little is known about the nature of adolescent religiousness or the mechanisms through which it influences problem behavior in this age group. This paper presents preliminary results from the Mid-Atlantic School Age Twin Study, a prospective, population-based study of 6-18-year-old twins and their mothers. Factor analysis of a scale developed to characterize adolescent religiousness, the Religious Attitudes and Practices Inventory (RAPI), revealed three factors: theism, religious/spiritual practices, and peer religiousness. Twin correlations and univariate behavior-genetic models for these factors and a measure of belief that drug use is sinful reveal in 357 twin pairs that common environmental factors significantly influence these traits, but a minor influence of genetic factors could not be discounted. Correlations between the multiple factors of adolescent religiousness and substance use, comorbid problem behavior, mood disorders, and selected risk factors for substance involvement are also presented. Structural equation modeling illustrates that specific religious beliefs about the sinfulness of drugs and level of peer religiousness mediate the relationship between theistic beliefs and religious/spiritual practices on substance use. Limitations and future analyses are discussed.