Personality, conventional Christian belief and unconventional paranormal belief : a study among teenagers

A sample of 10,851 pupils (5493 males and 5358 females) attending Year 9 classes (13- to 14-year-olds) and a sample of 9494 pupils (4787 males and 4707 females) attending Year 10 classes (14- to 15-year-olds) in non-denominational state-maintained secondary schools in England and Wales completed questions concerned with conventional Christian belief and unconventional paranormal belief, alongside the short-form Junior Eysenck Personality Questionnaire. The data demonstrated that conventional Christian belief and unconventional paranormal belief occupy different locations in relation to the Eysenckian model of personality in respect of the psychoticism scale and the lie scale. While conventional Christian belief is associated with lower psychoticism scores and higher lie scale scores (greater social conformity), unconventional paranormal belief is associated with higher psychoticism scores and lower lie scale scores (lower social conformity)

Young people's attitudes to religious diversity : quantitative approaches from social psychology and empirical theology

This essay discusses the design of the quantitative component of the ‘Young People’s Attitudes to Religious Diversity’ project, conceived by Professor Robert Jackson within the Warwick Religions and Education Research Unit, and presents some preliminary findings from the data. The quantitative component followed and built on the qualitative component within a mixed method design. The argument is advanced in seven steps: introducing the major sources of theory on which the quantitative approach builds from the psychology of religion and from empirical theology; locating the empirical traditions of research among young people that have shaped the study; clarifying the notions and levels of measurement employed in the study anticipating the potential for various forms of data analysis; discussing some of the established measures incorporated in the survey; defining the ways in which the sample was structured to reflect the four nations of the UK, and London; illustrating the potential within largely descriptive cross-tabulation forms of analysis; and illustrating the potential within more sophisticated multivariate analytic models

The Medium Is the Danger: Discourse about Television among Amish and Ultra-Orthodox (Haredi) Women

This study shows how Old Order Amish and ultra-Orthodox women’s discourse about television can help develop a better understanding of the creation, construction, and strengthening of limits and boundaries separating enclave cultures from the world. Based on questionnaires containing both closed- and open-ended questions completed by 82 participants, approximately half from each community, I argue that both communities can be understood as interpretive communities that negatively interpret not only television content, like other religious communities, but also the medium itself. Their various negative interpretive strategies is discussed and the article shows how they are part of an “us-versus-them” attitude created to mark the boundaries and walls that enclave cultures build around themselves. The comparison between the two communities found only a few small differences but one marked similarity: The communities perceive avoidance of a tool for communication, in this case television, as part of the communities’ sharing, participation, and common culture

"Arabic is the language of the Muslims–that's how it was supposed to be": exploring language and religious identity through reflective accounts from young British-born South Asians

This study explores how a group of young British-born South Asians understood and defined their religious and linguistic identities, focusing upon the role played by heritage languages and liturgical languages and by religious socialisation. Twelve British-born South Asians were interviewed using a semi-structured interview schedule. Interview transcripts were subjected to interpretative phenomenological analysis. Four superordinate themes are reported. These addressed participants' meaning-making regarding "the sanctification of language" and the consequential suitability of "the liturgical language as a symbol of religious community"; the themes of "ethnic pride versus religious identity" and "linguistic Otherness and religious alienation" concerned potential ethno-linguistic barriers to a positive religious identity. Findings are interpreted in terms of concepts drawn from relevant identity theories and tentative recommendations are offered concerning the facilitation of positive religious and ethnic identities

The Caravan Rolls On

Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/68409/2/10.1177_107554707900100103.pd

Religion and socio-economic human rights : an empirical enquiry among adolescents in England and Wales

This study explores the association between attitudes toward socio-economic human rights and three dimensions of religion (religious practice, religiosity, and self-assigned religious affiliation), after taking into account personal factors (age and sex) and psychological factors (extraversion, neuroticism, and psychoticism) among a sample of 987 students between the ages of 14 and 18 years in England and Wales. Religious practice was assessed by two factors, personal prayer and worship attendance. Religiosity was assessed by three factors, thinking about religious issues, reconsidering religious issues, and belief in God. Self-assigned religious affiliation distinguished among four groups, Protestant Christians, Catholic Christians, Muslims, and religiously unaffiliated. The data demonstrated the importance of personal factors, with females and older students holding more positive attitudes toward socio-economic human rights, and the importance of psychological factors, with higher neuroticism scores and lower psychoticism scores being associated with more positive attitudes toward socio-economic human rights. Among the dimension of religion, religiosity provided stronger prediction of individual differences in attitudes toward socio-economic human rights than either religious practice or self-assigned religious affiliation. In particular, adolescents who often gave thought to religious issues held more positive attitudes toward socio-economic human rights