Previous research has examined the role of parental religious belief in offspring mental health, but has revealed inconsistent results, and suffered from a number of limitations. The aim of this ...study is to examine the prospective relationship between maternal religiosity and offspring mental health and psychosocial outcomes.
We used latent classes of religious belief (Highly religious, Moderately religious, Agnostic, Atheist) in mothers from the Avon Longitudinal Study of Parents and Children from 1990, and examined their association with parent-reported mental health outcomes and self-reported psychosocial outcomes in their children at age 7-8 (
= 6079 for mental health outcomes and
= 5235 for psychosocial outcomes). We used inverse probability weighted multivariable logistic regression analysis adjusted for maternal mental health, adverse childhood experience, and socioeconomic variables.
There was evidence for a greater risk of internalising problems among the offspring of the Highly religious and Moderately religious classes e.g. for depression; OR 1.40. 95% CI (1.07-1.85), OR 1.48, 95% CI (1.17-1.87), and greater risk of externalising problems in the offspring of the Atheist class e.g. for ADHD; OR 1.41, 95% CI (1.08-1.85), compared to the offspring of the Agnostic class.
These novel findings provide evidence associations between maternal religiosity and offspring mental health differ when examined using a person-centred approach, compared to the previously used variable-centred approaches. Our findings also suggest that differences may exist in the relationship between religious (non)belief and mental health variables when comparing the UK and US.
Breast milk is considered the best source of nutrition for infants. The establishment of breast milk banks for infants who cannot consume breast milk has always been a subject of debate from the past ...to the present. Religious orientations and cultures have shaped positive or negative attitudes towards these debates. This study aimed to determine and compare the attitudes towards breast milk banks in different religions. In this cross-sectional study, data were collected from people living in Turkey, Nigeria, Pakistan, India, Nepal, Madagascar, the Turkish Republic of Northern Cyprus, Azerbaijan, Iran, Mexico, Japan, England, Malaysia, Albania, Libya, Bangladesh, and Indonesia between May 2022 and April 2023. The study was conducted with individuals from Islam, Christianity, Hinduism, Buddhism, atheism, and other religions. The sample was determined using snowball sampling and the research was carried out with 2714 individuals from different religions who agreed to participate in the study. Data were collected using an Introductory Information Form and a “Questionnaire for Attitudes Towards Breast Milk Bank”. R programming language 4.1.3 was used for regression analysis with machine learning approach and artificial neural networks, and SPSS-25 was used for other statistical analyses. There was a significant difference between the individuals' mean total score on the Questionnaire for Attitudes towards Breast Milk Bank and their religious beliefs (p < 0.05). According to the results of the regression model, which was established to reveal the effect of religious belief on the attitude towards breast milk banks, statistical estimates of the regression model showed that the model was meaningful and applicable (F(5,2708) = 14.749, p = 0.001). Religious belief explained 2.7 % of the total variance in the level of attitudes towards breast milk banks. According to the results of the t-test regarding the significance of the regression coefficient in the regression model, the mean scores regarding the attitude towards breast milk banks were higher among participants from Hinduism (t = 6.971, p < 0.001), Christianity (t = 4.690, p < 0.001), Buddhism (t = 3.442, p < 0.001), and atheism (t = 4.424, p < 0.001) compared to those from Islam (constant). Individuals' attitudes towards breast milk banks differ according to their religions. The most important model in prediction with data mining was K nearest neighbour regression. It was determined that the attitudes of individuals from Islam were more negative than that of individuals from other religions. It is recommended that longitudinal studies be carried out on attitudes towards breast milk banks.
This research examines the effects of religious belief and religious priming on negative word-of-mouth (NWOM) behavior. Drawing on social exchange and norm paradigms, the authors theorize and find ...evidence of the unique effects of religious belief and religious priming on NWOM in everyday service failure encounters. Specifically, they find that religious belief is associated with higher NWOM, driven by a greater sensitivity to violations of fairness norms, which in turn reduces forgiveness. However, exposure to religious priming attenuates NWOM among more religious consumers by reducing sensitivity to violations of fairness norms, which in turn enhances forgiveness. A field study involving over 1.2 million online reviews of actual restaurant experiences, in addition to four lab studies, provides support for the theorized effects. This study sheds light on the religion–forgiveness discrepancy by establishing the mediating role of sensitivity to fairness violations on the relationship between religion and forgiveness in the NWOM context. Further, the results demonstrate the importance of religion as a strategic variable in the management of service failure experiences, providing theoretical implications for the literature on the effects of religion on consumer behavior.
People frequently engage in mate retention behaviors to prevent a romantic partner's infidelity or relationship defection. Because many religions strongly emphasize commitment and fidelity in ...relationships, religious beliefs may facilitate mate retention behaviors. However, previous research has not investigated how perceptions of romantic partners' religious beliefs are related to religiosity and mate retention behavior. A sample of adults (n = 680) involved in long-term, committed relationships completed an online survey assessing self-reported religiosity, perceptions of partners' religiosity, and mate retention behaviors. Results indicated that self-reported religiosity is associated with cost-inflicting and benefit-provisioning behavior, and that the association between religiosity and benefit-provisioning mate retention depended on perceptions of partners' religiosity and participant sex. Specifically, religious individuals who perceived their partners as less religious performed more benefit-provisioning behaviors, and religious women performed more cost-inflicting behaviors when they perceived their partners as highly religious. These findings corroborate and extend upon previous cross-cultural research by contextualizing the link between religiosity and mate retention.
•Self-reported religiosity is positively related to cost-inflicting and benefit-provisioning behavior.•Religious individuals who perceived their partners as less religious performed more benefit-provisioning behaviors.•Religious women performed more cost-inflicting behaviors when they perceived their partners as highly religious.
Religious Belief Model in the Quran: Reconfiguration of Motives for Change Acts of Obedience The tendency to change behavior in a more spiritual direction is identified by encouraging education and ...the implementation of worship routines. The identification ignores the basic structure of the formation of religious action that arises as the main consequence of religious belief. This study aims to show the basic construction of a religious activity contained in the Qur'an as the primary guide for every action of Muslims. To achieve this goal, this study uses qualitative methods with a type of literature study strengthened by content analysis to analyze verse, which is identified by thematic method. This study found that the basic concepts that encourage religious action in Islam come from religious beliefs that are indicated by the emphasis on the form of religious threats and the benefits obtained as the desired expectation to encourage religious behavior. Two types of means arise from within the individual, which is reinforced by external impulses whose emphasis is directed at aspects of religious commitment. The formation of beliefs and the impetus towards commitment are independent variables that allow it to be modified as a way to encourage a more religious change of action. Any effort to change behavior, whether by education or worship, is a form of modification to religious beliefs and commitments.
Discovering the ideological gaps, moral, emotional and spiritual by parents and upbringing practitioners can make a favorable context for shaping, forming identity religious in adolescents and reduce ...the increasing damages in this sphere and strengthen the religion belief in future. The aim of present study is deep explore in meaning and the concept of religious belief in eighth grade students has been done. Representation and understanding this people’s lived experience and affecting factors in forming and offering the guideline strategies for reducing the present damages is considered. For this purpose and according to the fanciful capacity of qualitative approaches especially phenomenology of semi-structured interviews with students at the sixteenth interview with eighth grade students was used. The method was purposeful sampling and saturation is appeared and data results were analyzed with the seven stage Collizzi. The findings show that these students have got sensational view to religious belief and they couldn’t understand the religious priority. results also indicate that their religious belief are appeared in four groups , including “ belief” , “ religious feelings”, “ religious activities” , “ thinking and religious knowledge “.what was extracted from interviews indicated that students described three main issues including “ learning environment and teachers” ,” the role of families and parents” , “ media and advertising methods in society” and they believed that these three main issues are the factors of debilitation or amplification of religious belief in their opinion.
This is a commentary on Neil Van Leeuwen's Religion as make‐believe focusing on the normative aspects of this book. According to Van Leeuwen, religious credences are not factual beliefs, and they are ...held to different standards of rationality than factual beliefs. Hence, religious believers are able to track and represent those states of affairs that govern their practical lives while also holding views that deviate significantly from it, such as divine omnipotence. Here, I examine whether this reasonable compartmentalization in religious believers holds.
Objectives:
The aim of this study was to examine how the factors suggested by the Terror Management Theory are associated with death anxiety among rural Chinese older adults.
Method:
Data were ...derived from a longitudinal survey of older adults aged 60 and above, had at least one living child, and were living in rural areas of Anhui Province. The working sample included 1,362 older adults. Two-level random effects models were used.
Results:
Children’s financial support was negatively related to death anxiety, whereas emotional closeness with children was positively related to death anxiety. Older women reported more death anxiety than older men. Functional limitations were positively associated with death anxiety, and the widowed reported less death anxiety than the married. We did not find a significant association between religious belief and death anxiety.
Discussion:
The study highlights the importance of culture in shaping death anxiety among older adults in rural China.
The role of religious belief in disasters has attracted increased scholarly interest in recent years. This paper shows that religious belief can generate disaster resilience through the pathways of ...disaster framing, mental health, and disaster behaviours. Drawing on interviews conducted with Tibetan Buddhist believers in the Yushu earthquake area of China, this study indicates that notions of Tibetan Buddhism, as well as religious practices, helped locals to make sense of the 2010 event, obtain spiritual support in its aftermath, foster a sense of community, and develop a prosocial post‐earthquake environment. These religious notions and practices also assisted in sustaining a faith‐based network composed of two kinds of important local social relationships, layperson–layperson and layperson–monk, which increased local disaster resilience at the level of response behaviour. The findings enrich our understanding of the religious source of disaster resilience and yield insights into disaster risk reduction in religious regions, especially where Buddhist belief is prevalent.
نبذة مختصرة
أصبح دور المعتقد الديني في الكوارث مجال بحث متزايد في السنوات الأخيرة. هناك اهتمام بين الباحثين في مجال الكوارث بشأن تعزيز القدرة على الصمود، لكن المعلومات حول العلاقة بين المعتقد الديني والمقاومة للكوارث شحيحة. توضح هذه المقالة أن المعتقد الديني يمكن أن يولد القدرة على الصمود في مواجهة الكوارث، من خلال مسارات تأطير الكوارث، والصحة العقلية، وسلوك الكوارث. اعتمادًا على المقابلات التي أجريت مع المؤمنين البوذيين التبتيين في منطقة زلزال يوشو، تشير هذه الدراسة إلى أن مفاهيم البوذية التبتية، على غرار الكارما، والعناصر الأساسية الأربعة، وعدم الدوام، والوجود المتساوى، فضلًا عن الممارسات الدينية، مثل الصلاة، الترديد والرقص الرباني، ساعد السكان المحليين على فهم وقوع الزلزال، والحصول على الدعم الروحي في أعقاب الزلزال، وتعزيز الشعور بالانتماء للمجتمع، وتطوير بيئة اجتماعية إيجابية بعد الزلزال. ساعدت هذه المفاهيم والممارسات الدينية أيضًا في الحفاظ على شبكة قائمة على الدين تتكون من نوعين من العلاقات الاجتماعية المحلية المهمة، أي العلاقات بين الأشخاص العاديين والعلماني والراهب، مما أدى إلى زيادة المرونة المحلية للكوارث على مستوى سلوك الاستجابة. تثري النتائج فهمنا للمصدر الديني لمقاومة الكوارث وتقدم رؤى للحد من مخاطر الكوارث في المناطق الدينية، لا سيما في المناطق التي يسود فيها المعتقد البوذي.
الكلمات المفتاحية: الصين؛ القدرة على الصمود معتقد ديني؛ البوذية التبتية؛ زلزال يوشو
摘要
宗教信仰在灾害中的作用近年来成为一个新兴的研究领域。灾害研究人员对增强抗灾能力表示关注，但对宗教信仰与抗灾能力之间的关系的了解却很有限。本文章表明，宗教信仰可以通过灾害框架、心理健康和灾害行为等思维路径产生抗灾能力。根据对玉树地震灾区的藏传佛教信徒进行的采访，这项研究表明，藏传佛教的概念，包括因果报应、四聖諦、无常和万物平等的存在，以及宗教习俗，如祈祷、诵经和神舞，帮助当地人领会地震的发生，在地震后获得精神支持，培养社区意识，并建立亲社会的震后环境。这些宗教观念和宗教习俗也有助于维持由两种重要的当地社会关系组成的信仰网络，即俗人‐俗人和俗人‐僧侣的关系，这在应对行为层面上提高了当地的抗灾能力。这些发现丰富了我们对抗灾能力的宗教来源的理解，并为宗教地区，特别是佛教信仰盛行的地区，提供了减少灾害风险的启示。
关键词：中国；抗灾能力；宗教信仰；藏传佛教；玉树地震
