Religious affiliation, religiosity, and male and female fertility

Religious studies of fertility typically focus on the effect of religious affiliation on fertility; the role of religiosity in determining fertility remains overlooked. Meanwhile, most studies focus on studying female fertility; whether religion and religiosity have significantly different impacts on men’s and women’s fertility rarely has been examined. To fill these gaps, this study uses data from the 2002 NSFG Cycle 6 on religious affiliation, religiosity, and children ever born (CEB) for both men and women to investigate the effects of religious affiliation and religiosity on male and female fertility. A series of hypotheses which aim to demonstrate the critical role of religiosity, particularly the importance of religious beliefs in people’s daily life in shaping people’s fertility behavior are tested. The findings show a shrinking pattern of fertility differentials among religious groups. However, religiosity, particularly religious beliefs, shows a substantially positive effect on fertility. The gender interaction terms are not significant which indicates that the effects of religion and religiosity on fertility do not vary by gender.fertility, interaction effect, male fertility, religion, religiosity, religious affiliation

Religion and Fertility : The French Connection

The dataset "Enqute Mode de Vie des Franais" is the first opportunity to measure the impact of religion and religiosity on individual fertility behaviors in France. Indeed, the French laws make it very difficult to collect data on the individual's religious variables. With Poisson regressions, I show that religiosity is the sole religious variable which significantly influences fertility. To have been raised in a religious family and to be a believer do not matter either. The estimated fertility of a woman assisting offices every week is 24% higher that the expected fertility of a woman who never assist to offices. Culture is not investigated only through the impact of religion on fertility. Indeed, I explore the influence of parental fertility on the respondent's own fertility and the transmission of "Family Ties" among generations. I find that these two channels are as important as religious variables to explain fertility. Among the conclusions of usual family, economics, I find that male income has a positive impact on female fertility whereas the female income has a negative impact. The women's education negatively influences fertility in the sense that the least educated women have more children than others.Fertility, France, religion, religiosity, cultural transmission, family ties, Applied Microeconometrics.

The Relationship of Gender, Spirituality, and Willingness to Seek Mental Health Treatment Among Students at a Faith-Based Institution

College is a demanding time in a student’s life that can require willingness to seek help in times of significant distress. The factors that can influence this decision are numerous and complex. This study examined the relationship between willingness to seek mental health treatment, gender, and level of religiosity and spirituality in students that are enrolled in a single faith-based institution. Results suggest that female students were more willing to seek help from a mental health professional than males, and students who endorsed high levels of religiosity and spirituality were more inclined to seek help from a religiously affiliated advisor than those who endorsed low levels of religiosity and spirituality

What makes you not a Sikh? : a preliminary mapping of values

This study sets out to establish which Sikh values contrasted with or were shared by non-Sikh adolescents. A survey of attitude toward a variety of Sikh values was fielded in a sample of 364 non-Sikh schoolchildren aged between 13 and 15 in London. Values where attitudes were least positive concerned Sikh duties/code of conduct, festivals, rituals, prayer Gurdwara attendance, listening to scripture recitation, the amrit initiation. Sikh values empathized with by non-Sikhs concerned family pride, charity, easy access to ordination and Gurdwaras, maintaining the five Ks, seeing God in all things, abstaining from meat and alcohol and belief in the stories of Guru Nanak. Further significant differences of attitude toward Sikhism were found in comparisons by sex, age and religious affiliation. Findings are applied to teaching Sikhism to pupils of no faith adherence. The study recommends the extension of values mapping to specifically Sikh populations

Hicab, türban, and democracy: religious freedom versus political protest

The attire of women, in particular the style of donning of the headscarf to cover the head, neck and the shoulders of women (türban) by pious Sunni women has once again become the center of controversy in Turkish higher education and politics. The amended versions of articles 10 and 42 of the 1982 Constitution of Turkey, which enhance equality before the law of the Turkish citizens, were referred to the oversight of the Constitutional Court as a potential breach of the secularist principles of the Republic. Almost simultaneously, the AKP, which won the most votes and seats in the National Assembly after the July 22, 2007 elections and formed the government alone, has also been indicted on the grounds of becoming the focal point of activities against secularism, due in part for promoting the türban as a political symbol. The Constitutional Court will decide whether the AKP needs to be sanctioned for such acts and be even closed down or not. Therefore, the türban has become a political issue that not only divides secular and religious Sunnis, but also makes and breaks parties and governments in Turkey. Attitudes and orientations to the türban and religious dress codes for women have become critical to the performance of the political parties, governments and democracy in Turkey. In fact, türban has now become the symbol of Islam in democratic politics in Turkey, and represents the role that religion plays in democratic politics of a Muslim society. In this paper, I will use the data collected right before the general election of July 22, 2007 in a nationally representative survey of voter attitudes, beliefs, values and reported behavior, and determine to what extent the adult population in Turkey perceived the türban as an issue of religious freedom of the pious women versus a political symbol of organized political Islamic movement at the time of the election. Secondly, the paper also scrutinizes the extent to which the voters perceive the türban as a pressing issue of the country that needed the attention of the political elite. Thirdly, a few studies have so far been conducted by Carkoglu, Göle, Kalaycioglu, Özdalga, and Toprak to examine the role of türban and religious women in Turkish politics and society, yet no study has yet been conducted on the role that attitudes toward the türban play in the decisions of the voters at the polls. The paper will examine the role that the türban played in determining the orientations of the voters toward the political parties, and to what extent it played a role in determining the voters’ choice at the polls on July 22, 2007 general elections, and thus contributed to the election victory of the AKP, a party all of the leaders of which have wives who don the türban. Finally, the paper concludes with an assessment of how far as a potent symbol of Sunni religiosity the türban influences the performance of democracy in Turkish society, where a huge majority of the people consists of Sunni Muslims

The Influence of Religiosity, Gender, and Language Preference Acculturation on Sexual Activity Among Latino/a Adolescents

The purpose of this study was to determine the main and interactive effects of religiosity, gender, and language preference acculturation on sexual activity among 570 Latino/a adolescents from the 2002 National Survey of Family Growth. Results indicated that adolescents who viewed religion as very important, had frequent church attendance, and had more traditional attitudes on sexuality were less likely ever to have sex compared with adolescents who were less religious. Those with frequent church attendance and high traditional attitudes had fewer lifetime and recent sex partners. Unassimilated religious youth were less likely ever to have sex, had fewer lifetime and recent sexual partners, and a later age of sexual debut. Females were less likely to have had sex, had fewer recent and lifetime partners, and had a later age of coital debut than males. Religiosity had a healthy dampening of sexual activity among Latino/a adolescents and, in particular, among those who were less assimilated

Female economic dependence and the morality of promiscuity

This article is made available through the Brunel Open Access Publishing Fund. Copyright @ The Author(s) 2014.In environments in which female economic dependence on a male mate is higher, male parental investment is more essential. In such environments, therefore, both sexes should value paternity certainty more and thus object more to promiscuity (because promiscuity undermines paternity certainty). We tested this theory of anti-promiscuity morality in two studies (N = 656 and N = 4,626) using U.S. samples. In both, we examined whether opposition to promiscuity was higher among people who perceived greater female economic dependence in their social network. In Study 2, we also tested whether economic indicators of female economic dependence (e.g., female income, welfare availability) predicted anti-promiscuity morality at the state level. Results from both studies supported the proposed theory. At the individual level, perceived female economic dependence explained significant variance in anti-promiscuity morality, even after controlling for variance explained by age, sex, religiosity, political conservatism, and the anti-promiscuity views of geographical neighbors. At the state level, median female income was strongly negatively related to anti-promiscuity morality and this relationship was fully mediated by perceived female economic dependence. These results were consistent with the view that anti-promiscuity beliefs may function to promote paternity certainty in circumstances where male parental investment is particularly important

The Influence of Religiosity on Contraceptive Use among Roman Catholic Women in the United States

This study uses data from National Survey of Family Growth (NSFG) to determine the effect of religious belief among Roman Catholics on contraceptive use and to make recommendations for catechesis and education

Are Asians comfortable with discussing death in health valuation studies? A study in multi-ethnic Singapore

BACKGROUND To characterize ease in discussing death (EID) and its influence on health valuation in a multi-ethnic Asian population and to determine the acceptability of various descriptors of death and "pits"/"all-worst" in health valuation. METHODS In-depth interviews (English or mother-tongue) among adult Chinese, Malay and Indian Singaporeans selected to represent both genders and a wide range of ages/educational levels. Subjects rated using 0–10 visual analogue scales (VAS): (1) EID, (2) acceptability of 8 descriptors for death, and (3) appropriateness of "pits" and "all-worst" as descriptors for the worst possible health state. Subjects also valued 3 health states using VAS followed by time trade-off (TTO). The influence of sociocultural variables on EID and these descriptors was studied using univariable analyses and multiple linear regression (MLR). The influence of EID on VAS/TTO utilities with adjustment for sociocultural variables was assessed using MLR. RESULTS Subjects (n = 63, 35% Chinese, 32% Malay, median age 44 years) were generally comfortable with discussing death (median EID: 8.0). Only education significantly influenced EID (p = 0.045). EID correlated weakly with VAS/TTO scores (range: VAS: -0.23 to 0.07; TTO: -0.14 to 0.11). All subjects felt "passed away", "departed" and "deceased" were most acceptable (median acceptability: 8.0) while "sudden death" and "immediate death" were least acceptable (median acceptability: 5.0). Subjects clearly preferred "all-worst" to "pits" (63% vs. 19%, p < 0.001). CONCLUSION Singaporeans were generally comfortable with discussing death and had clear preferences for several descriptors of death and for "all-worst". EID is unlikely to influence health preference measurement in health valuation studies