5 research outputs found
A many-analysts approach to the relation between religiosity and well-being
The relation between religiosity and well-being is one of the most researched topics in the psychology of religion, yet the directionality and robustness of the effect remains debated. Here, we adopted a many-analysts approach to assess the robustness of this relation based on a new cross-cultural dataset (N=10,535 participants from 24 countries). We recruited 120 analysis teams to investigate (1) whether religious people self-report higher well-being, and (2) whether the relation between religiosity and self-reported well-being depends on perceived cultural norms of religion (i.e., whether it is considered normal and desirable to be religious in a given country). In a two-stage procedure, the teams first created an analysis plan and then executed their planned analysis on the data. For the first research question, all but 3 teams reported positive effect sizes with credible/confidence intervals excluding zero (median reported β=0.120). For the second research question, this was the case for 65% of the teams (median reported β=0.039). While most teams applied (multilevel) linear regression models, there was considerable variability in the choice of items used to construct the independent variables, the dependent variable, and the included covariates
A Many-analysts Approach to the Relation Between Religiosity and Well-being
The relation between religiosity and well-being is one of the most researched topics in the psychology of religion, yet the directionality and robustness of the effect remains debated. Here, we adopted a many-analysts approach to assess the robustness of this relation based on a new cross-cultural dataset (N = 10, 535 participants from 24 countries). We recruited 120 analysis teams to investigate (1) whether religious people self-report higher well-being, and (2) whether the relation between religiosity and self-reported well-being depends on perceived cultural norms of religion (i.e., whether it is considered normal and desirable to be religious in a given country). In a two-stage procedure, the teams first created an analysis plan and then executed their planned analysis on the data. For the first research question, all but 3 teams reported positive effect sizes with credible/confidence intervals excluding zero (median reported β = 0.120). For the second research question, this was the case for 65% of the teams (median reported β = 0.039). While most teams applied (multilevel) linear regression models, there was considerable variability in the choice of items used to construct the independent variables, the dependent variable, and the included covariates
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Active rejection or passive indifference? Mixed-methods evidence on national (dis)identification
Much of the research on national identity investigates its negative aspects through the form of nationalism. However, what happens at the opposite end of the spectrum, when someone does not glorify the national ingroup but actively rejects it? Across two studies conducted in Serbia (Ns = 349 and 554), we investigated national identification and disidentification, their antecedents, and consequences. We found no evidence to distinguish between (low) national identification and disidentification. Regarding antecedents of national identification, we found that self-stereotypes (positive and lack of negative) were the most important contributors, followed by right-wing social ideology. Regarding consequences, low national identifiers endorsed wider identities (e.g., European, World Citizen) and had higher intentions to migrate. Most strikingly, low identifiers blatantly dehumanized ingroup members, even more so than high identifiers dehumanized (high-status) outgroups. In analyzing qualitative data, we contextualized the quantitative findings by showing that low identification is mainly articulated as a mismatch between self and ingroup prototype, consequently leading to dehumanization. We conclude that low national identification can have detrimental effects, but that more research in the non-Western context is necessary to properly understand this phenomenon
sj-docx-1-gpi-10.1177_13684302241229981 – Supplemental material for Active rejection or passive indifference? Mixed-methods evidence on national (dis)identification
Supplemental material, sj-docx-1-gpi-10.1177_13684302241229981 for Active rejection or passive indifference? Mixed-methods evidence on national (dis)identification by Vukašin Gligorić and Sandra Obradović in Group Processes & Intergroup Relations</p
A many-analysts approach to the relation between religiosity and well-being
The relation between religiosity and well-being is one of the most researched topics in the psychology of religion, yet the directionality and robustness of the effect remains debated. Here, we adopted a many-analysts approach to assess the robustness of this relation based on a new cross-cultural dataset (N = 10, 535 participants from 24 countries). We recruited 120 analysis teams to investigate (1) whether religious people self-report higher well-being, and (2) whether the relation between religiosity and self-reported well-being depends on perceived cultural norms of religion (i.e., whether it is considered normal and desirable to be religious in a given country). In a two-stage procedure, the teams first created an analysis plan and then executed their planned analysis on the data. For the first research question, all but 3 teams reported positive effect sizes with credible/confidence intervals excluding zero (median reported beta = 0.120). For the second research question, this was the case for 65% of the teams (median reported beta = 0.039). While most teams applied (multilevel) linear regression models, there was considerable variability in the choice of items used to construct the independent variables, the dependent variable, and the included covariates