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.     

Trait Self-Control,Identified-Introjected Religiosity and Health-Related-Feelings in Healthy Muslims: A Structural Equation Model Analysis

AimThe present study attempted to test McCullough and Willoughby’s hypothesis that self-control mediates the relationships between religiosity and psychosocial outcomes. Specifically, this study examined whether trait self-control (TSC) mediates the relationship of identified-introjected religiosity with positive and negative health-related-feelings (HRF) in healthy Muslims.MethodsTwo hundred eleven French-speaking participants (116 females, 95 males; M_age = 28.15, SD_age = 6.90) answered questionnaires. One hundred ninety participants were retained for the analyses because they reported to be healthy (105 females, 85 males; M_age = 27.72, SD_age = 6.80). To examine the relationships between religiosity, TSC and HRF, two competing mediation models were tested using structural equation model analysis: While a starting model used TSC as mediator of the religiosity-HRF relationship, an alternative model used religiosity as mediator of the TSC-HRF relationship.ResultsThe findings revealed that TSC mediated the relationship between identified religiosity and positive HRF, and that identified religiosity mediated the relationship between TSC and positive and negative HRF, thereby validating both models. Moreover, the comparison of both models showed that the starting model explained 13.211% of the variance (goodness of fit = 1.000), whereas the alternative model explained 6.877% of the variance (goodness of fit = 0.987).ConclusionThese results show that the starting model is the most effective model to account for the relationships between religiosity, TSC, and HRF. Therefore, this study provides initial insights into how religiosity influences psychological health through TSC. Important practical implications for the religious education are suggested.     

Integration and religiosity among the Turkish second generation in Europe: a comparative analysis across four capital cities

Drawing on recent cross-national surveys of the Turkish second generation, we test hypotheses of secularization and of religious vitality for Muslim minorities in Europe. Secularization predicts an inverse relationship between structural integration and religiosity, such that the Turkish second generation would be less religious with higher levels of educational attainment and intermarriage. The religious vitality hypothesis predicts the maintenance of religion in the second generation, highlighting the role of religious socialization within immigrant families and communities. Taking a comparative approach, these hypotheses are tested in the context of different national approaches to the institutionalization of Islam as a minority religion in four European capital cities: Amsterdam, Berlin, Brussels and Stockholm. Across contexts, religious socialization strongly predicts second-generation religiosity, in line with religious vitality. The secularization hypothesis finds support only among the second generation in Berlin, however, where Islam is least accommodated.     

Immigrant generation,religiosity and civic engagement in Britain

Abstract

Immigrant integration appears to be generational in the USA, and further facilitated by religious involvement. We examine whether similar patterns exist in Britain. We find evidence for secularization across ethnic minority groups, measured by private religious practice and religious salience. Communal religious practice appears robust to generational decline. Ethnic minority members of the second generation exhibit lower social trust; for the 1.5 generation, being more religious is associated with lower trust. However, members of the 1.5 and second generation are more civically involved than the first and religiosity further increases civic involvement. While anecdotal accounts suggest that religiosity has a particularly dissociative effect on the second generation, we find no evidence for this. In sum, successive generations of ethnic minority respondents appear to be secularizing; successive generations are more civically involved than the arriving generation, although less trusting; and immigrant religiosity promotes civic integration.     

Scientific reasoning ability does not predict scientific views on evolution among religious individuals

Background

Acceptance of evolutionary theory varies widely and is often associated with religious background. Some have suggested there exists an additional relationship between scientific reasoning ability and the acceptance of evolutionary theory. In this study, we used structural equation modeling to test whether scientific reasoning ability predicts religiosity, acceptance of creationist views, or acceptance of evolution. We administered internet-based surveys to 724 individuals nationwide who self-describe as being religious and built a structural-equation model to test predictive abilities.

Results

We found that while religiosity positively predicts the acceptance of creationist views and negatively predicts the acceptance of evolution, scientific reasoning ability does not predict religiosity, acceptance of creationist views, or acceptance of evolutionary theory.

Conclusions

With a lack of any relationship between scientific reasoning ability and acceptance, an approach to evolution education that focuses on appealing to scientific reasoning may prove fruitless in changing student attitudes toward evolution; alternative teaching approaches regarding evolution are warranted.

     

Knowing,understanding and practising democratic citizenship: an investigation of the role of religion among Muslim,Christian and non-religious adolescents

The aim of this study is to examine the relation between religiosity and civic competences required to practise democratic citizenship. We compare non-religious, Christian and Muslim adolescents in the Netherlands to see whether (a) there is a relation between religion and civic competences, and (b) whether this differs depending on religious denomination. In the public debate, the reconcilability of Islamic beliefs and democratic citizenship is often questioned, but the relation between the two lacks empirical support. Results from analyses on data of 364 adolescents in the Netherlands indicate that religious adolescents have more developed democratic competences than non-religious adolescents. This is the case both for Christian and Muslim adolescents. The strength of religiosity does not play a role in predicting civic competences. Importantly, no differences are found between the civic competences of Muslim and Christian youth.     

Religious Pro-Sociality? Experimental Evidence from a Sample of 766 Spaniards

This study explores the relationship between several personal religion-related variables and social behaviour, using three paradigmatic economic games: the dictator (DG), ultimatum (UG), and trust (TG) games. A large carefully designed sample of the urban adult population in Granada (Spain) is employed (N = 766). From participants'' decisions in these games we obtain measures of altruism, bargaining behaviour and sense of fairness/equality, trust, and positive reciprocity. Three dimensions of religiosity are examined: (i) religious denomination; (ii) intensity of religiosity, measured by active participation at church services; and (iii) conversion out into a different denomination than the one raised in. The major results are: (i) individuals with “no religion” made decisions closer to rational selfish behaviour in the DG and the UG compared to those who affiliate with a “standard” religious denomination; (ii) among Catholics, intensity of religiosity is the key variable that affects social behaviour insofar as religiously-active individuals are generally more pro-social than non-active ones; and (iii) the religion raised in seems to have no effect on pro-sociality, beyond the effect of the current measures of religiosity. Importantly, behaviour in the TG is not predicted by any of the religion-related variables we analyse. While the results partially support the notion of religious pro-sociality, on the other hand, they also highlight the importance of closely examining the multidimensional nature of both religiosity and pro-social behaviour.     

Religiosity and its relation to blood pressure among selected Kuwaitis

This study examines the relationship between blood pressure and the religious practices of Kuwaitis as members of a Muslim society. Religious variables were measured via a sociocultural questionnaire. Blood pressure measurements were taken with a sphygmomanometer. Non-opportunistic samples were taken from 223 Kuwaitis. The difference in religious commitment between Muslim Sunnis and Muslim Shiites was examined using a t-test. Matrix correlation was used to examine the relationship between religious commitment and some other variables. Multiple regression was conducted to determine the effect of religiosity on blood pressure, as well as statistically controlling for other variables such as body mass index, socioeconomic status, smoking, gender and age. It was found that both systolic and diastolic blood pressure were affected by religious commitment and religious activities     

Religiosity and health outcomes: review of literature

Research into a connection between religiosity and health was neglected in scientific circles until recently. However, the interest in interactions between religiosity and mental and physical health has started to grow lately. A large proportion of published empirical data suggest that religious commitment shows positive associations with better mental and physical health outcomes. There are relatively few studies showing no effect or negative effect of religiosity on health outcomes. Despite somewhat inconclusive empirical evidence, because of the difficulties encountered in studying the topic, this area is worth of further investigation. The article reviews the literature on epidemiological and clinical studies regarding the relationship between religiosity and mental and physical health. The mentioned issues are discussed and directions for future research are proposed.     

Effect of thiols on micronucleus frequency in gamma-irradiated mammalian cells

The effects of the thiols cysteamine, WR-1065, and WR-255591 on radiation-induced micronucleus (MN) frequency and cell killing were compared in cultured Chinese hamster ovary cells. MN were measured using the cytochalasin B assay of Fenech and Morley (1985), which minimizes the effect of cytokinetic perturbations on MN expression. The dose-response curves for MN induction were curvilinear both for control cells at doses between 1.5 and 4.5 Gy and for thiol-treated cells at doses between 3 and 9 Gy. Protection against MN induction by each thiol was independent of radiation dose. Furthermore, there was a close correlation between the degree of modification of MN induction and cell survival by each thiol, i.e., the MN frequency closely predicted the survival level regardless of the presence of absence of the thiols. A similar predictive relationship has also been reported by us for cell survival and DNA double-strand break (DSB) induction in this cell line following treatment with these same thiols. Collectively, these data support the hypothesis that, for DNA-repair-proficient mammalian cells treated with radiomodifying agents that do not alter DNA-repair processes, MN and DSB induction are predictive of the level of radiation lethality and of each other.     

What predicts religiosity? A multinational analysis of reproductive and cooperative morals

Theories of the sources of contemporary individual differences in religiosity have been proposed involving religiosity’s role both in (1) enhancing within-group cooperation and (2) supporting high-commitment reproductive strategies. The present study used data from 296,959 individuals in around 90 countries from the World Values Survey/European Values Study to test the relative strength of individual differences in cooperative morals and reproductive morals in predicting individual differences in religiosity. Cooperative morals tended not to predict religiosity either substantially or in a consistent direction across world regions when entered simultaneously with reproductive morals. In contrast, more-restrictive reproductive morals were significant predictors of increased religiosity in every region, with the size of the relationship being small in poorer regions and large in wealthier regions. These findings run counter to the view that religiosity has a fundamental connection with cooperative morals; instead, particularly in developed countries, individuals’ relationships with religious groups are more closely aligned with reproductive strategies.     

Symbolic ethnicity and symbolic religiosity: Towards a comparison of ethnic and religious acculturation

This article begins with a brief section updating my 1979 Ethnic and Racial Studies article ‘Symbolic ethnicity: the future of ethnic groups and cultures in America’. However, its main aim is to describe and develop the somewhat parallel concept of symbolic religiosity, which I conceive as the consumption of religious symbols apart from regular participation in a religious culture or in religious organizations, for the purpose of expressing feelings of religiosity and religious identification. Since I assume that symbolic religiosity develops mainly among the acculturating descendants of immigrants, I also explore the possibility of separating and then comparing ethnic and religious acculturation. I assume further that among religio‐ethnic groups like the Jews, and ethno‐religious groups such as Russian, Greek and other Orthodox Catholics, ethnic and religious acculturation proceed in divergent ways. This raises a number of interesting empirical questions about the differences between and similarities of ethnicity and religion among these groups and in general. The article concludes with speculations about what might happen to ethnicity and religiosity in the future. Most of my illustrative data in this article are drawn from studies and observations about American Jewry.     

Testing theories of secularization and religious belief in the Czech Republic and Slovakia

Several theoretical approaches have been proposed to explain variation in religiosity, including versions of secularization hypotheses, evolved cognitive biases, and cultural transmission. In this paper we test several theories that aim to explain variation in religiosity and compare them in a representative sample collected in the Czech Republic and Slovakia (N = 2022). These two countries represent a natural experiment in religiosity; despite their high level of historical, institutional and cultural similarity, their populations differ markedly in the rate of religious belief. We examine the predictive power of cognitive biases (anthropomorphism, dualism, teleology, mentalizing, and analytic thinking); institutional insecurity; and exposure to credibility displays of belief in childhood on various factors of religious belief. We find that individual differences in cognitive biases predicted 8% of the variance belief in God, but predicted 21% of the variance in paranormal beliefs and almost no variance in religious participation. Perceived institutional insecurity explains little variance in any of these variables, but cultural transmission, measured as exposure to credibility enhancing displays (CREDs) and church attendance in childhood, predicted 17% of the variance in belief in God and 30% of religious participation, and mediated 70% of the difference between these two countries in belief in God and 80% of the difference in religious practice. These findings suggest cognitive biases may explain the existence of belief in the supernatural generally, but cultural transmission through credible belief displays is a more plausible explanation for why people adopt and maintain a specific set of religious beliefs and practices.     

Neuroanatomical Variability of Religiosity

We hypothesized that religiosity, a set of traits variably expressed in the population, is modulated by neuroanatomical variability. We tested this idea by determining whether aspects of religiosity were predicted by variability in regional cortical volume. We performed structural magnetic resonance imaging of the brain in 40 healthy adult participants who reported different degrees and patterns of religiosity on a survey. We identified four Principal Components of religiosity by Factor Analysis of the survey items and associated them with regional cortical volumes measured by voxel-based morphometry. Experiencing an intimate relationship with God and engaging in religious behavior was associated with increased volume of R middle temporal cortex, BA 21. Experiencing fear of God was associated with decreased volume of L precuneus and L orbitofrontal cortex BA 11. A cluster of traits related with pragmatism and doubting God''s existence was associated with increased volume of the R precuneus. Variability in religiosity of upbringing was not associated with variability in cortical volume of any region. Therefore, key aspects of religiosity are associated with cortical volume differences. This conclusion complements our prior functional neuroimaging findings in elucidating the proximate causes of religion in the brain.     

Investment in Constitutive Immune Function by North American Elk Experimentally Maintained at Two Different Population Densities

Natural selection favors individuals that respond with effective and appropriate immune responses to macro or microparasites. Animals living in populations close to ecological carrying capacity experience increased intraspecific competition, and as a result are often in poor nutritional condition. Nutritional condition, in turn, affects the amount of endogenous resources that are available for investment in immune function. Our objective was to understand the relationship between immune function and density dependence mediated by trade-offs between immune function, nutritional condition, and reproduction. To determine how immune function relates to density-dependent processes, we quantified bacteria killing ability, hemolytic-complement activity, and nutritional condition of North American elk (Cervus elaphus) from populations maintained at experimentally high- and low-population densities. When compared with elk from the low-density population, those from the high-density population had higher bacteria killing ability and hemolytic-complement activity despite their lower nutritional condition. Similarly, when compared with adults, yearlings had higher bacteria killing ability, higher hemolytic-complement activity, and lower nutritional condition. Pregnancy status and lactational status did not change either measure of constitutive immunity. Density-dependent processes affected both nutritional condition and investment in constitutive immune function. Although the mechanism for how density affects immunity is ambiguous, we hypothesize two possibilities: (i) individuals in higher population densities and in poorer nutritional condition invested more into constitutive immune defenses, or (ii) had higher parasite loads causing higher induced immune responses. Those explanations are not mutually exclusive, and might be synergistic, but overall our results provide stronger support for the hypothesis that animals in poorer nutritional condition invest more in constitutive immune defenses then animals in better nutritional condition. This intriguing hypothesis should be investigated further within the larger framework of the cost and benefit structure of immune responses.     

Religious people discount the future less

The propensity for religious belief and behavior is a universal feature of human societies, but religious practice often imposes substantial costs upon its practitioners. This suggests that during human cultural evolution, the costs associated with religiosity might have been traded off for psychological or social benefits that redounded to fitness on average. One possible benefit of religious belief and behavior, which virtually every world religion extols, is delay of gratification—that is, the ability to forego small rewards available immediately in the interest of obtaining larger rewards that are available only after a time delay. In this study, we found that religious commitment was associated with a tendency to forgo immediate rewards in order to gain larger, future rewards. We also found that this relationship was partially mediated by future time orientation, which is a subjective sense that the future is very close in time and is approaching rapidly. Although the effect sizes of these associations were relatively small in magnitude, they were obtained even when controlling for sex and the Big Five personality traits (Openness, Conscientiousness, Extraversion, Agreeableness, and Neuroticism).     

Moral and religious influences on the amniocentesis decision

Abstract

As early as 1973 Fletcher documented moral problems families encountered as they struggled with the decision of whether or not to have amniocentesis. In this study we asked 202 women accepting and 50 women rejecting amniocentesis extensive questions about religious beliefs, behaviors, and beliefs about abortion. Members of small Protestant denominations were the most conservative. Catholics and other Protestants were intermediate with smaller differences between these middle groups. Those respondents claiming no religion or one of a non‐Christian denomination were the most liberal. Net predictors of acceptance of amniocentesis included respondents’ support for laws permitting abortion for medical reasons, negative responses about belief in the sanctity of life, having insurance, and the respondents’ political affiliation. Education and religious attendance were the most consistent net predictorsof moral attitudes. We concluded that the amniocentesis decision is influenced by many religious beliefs but is not completely determined by these.     

Using Co-Occurrence to Evaluate Belief Coherence in a Large Non Clinical Sample

Much of the recent neuropsychological literature on false beliefs (delusions) has tended to focus on individual or single beliefs, with few studies actually investigating the relationship or co-occurrence between different types of co-existing beliefs. Quine and Ullian proposed the hypothesis that our beliefs form an interconnected web in which the beliefs that make up that system must somehow “cohere” with one another and avoid cognitive dissonance. As such beliefs are unlikely to be encapsulated (i.e., exist in isolation from other beliefs). The aim of this preliminary study was to empirically evaluate the probability of belief co-occurrence as one indicator of coherence in a large sample of subjects involving three different thematic sets of beliefs (delusion-like, paranormal & religious, and societal/cultural). Results showed that the degree of belief co-endorsement between beliefs within thematic groupings was greater than random occurrence, lending support to Quine and Ullian’s coherentist account. Some associations, however, were relatively weak, providing for well-established examples of cognitive dissonance.     

Human longevity at the cost of reproductive success: evidence from global data

A trade‐off between reproduction and somatic maintenance and hence survival is fundamental to life‐history theory. We investigated the relationship between female fecundity and longevity in Homo sapiens using data from 153 countries located all over the world. The raw correlation between life span and fecundity was highly significant with a negative trend. After longevity and fecundity estimates were controlled for by confounding factors such as historical (i.e. human ethnic groups), religious, geographical, socio‐economical and parasitological components, we still observed a negative relationship between the mean female fecundity and the mean longevity in a country. These findings support the hypothesis for the existence of a trade‐off between these two key life‐history traits in humans, as also reported by a recent single longitudinal study in England.