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1
Bruce, Marino, Bettina Beech, Gillian Marshall, Nicole Phillips, Harlan Jones, Corinne Pettigrew, and Roland J. Thorpe. "RELIGIOSITY, RELIGIOUS BELIEFS, AND COGNITIVE STATUS AMONG BLACK AND WHITE MEN WITH SIMILAR INCOMES." Innovation in Aging 7, Supplement_1 (December 1, 2023): 372. http://dx.doi.org/10.1093/geroni/igad104.1234.
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Abstract Black men experience multiple stressors linked with cognitive impairment and have higher risks for Alzheimer’s Disease and related dementias than their White peers. Yet, few studies have focused on coping resources. Religious beliefs and institutions are thought to have health benefits; however, no study to our knowledge has examined religious practices or beliefs and their association with cognitive impairment disparities among Black and White men. The purpose of this study was to examine the association between religious practices and/or beliefs and cognitive status among Black and White men in the Health and Retirement Study (HRS). Data were drawn from Black and White men who reported incomes at or below $50,000 and completed the Core and Leave Behind Questionnaires in the 2016 HRS. The primary outcome was any cognitive impairment, a dichotomous variable derived from a modified version of the Telephone Interview for Cognitive Status (TICS). Religious service attendance, private prayer frequency, and religious beliefs were the primary independent variables. The proportion of Black men was 24.2% and had a larger proportion of individuals with any cognitive impairment than their White peers (47.2% vs 29.4%). Results from race-stratified Modified Poisson Regression models indicated that occasional religious service attendance was beneficial for White men (PR=0.68, CI:0.52-0.89) while private prayer (PR=0.71, CI:0.52-0.98) and religious beliefs (PR=0.90, CI:0.83-0.97) were inversely related to any cognitive impairment among Black men. Full-scale studies of Black men with robust religiosity measures are needed to further examine the association between religious factors and cognitive functioning among this group.
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Bruce, Marino, Bettina Beech, Dulcie Kermah, Gillian Marshall, Paul Archibald, Genee Smith, and Roland Thorpe. "Religious Service Attendance, Allostatic Load, and Mortality Among Black Men." Innovation in Aging 5, Supplement_1 (December 1, 2021): 421. http://dx.doi.org/10.1093/geroni/igab046.1633.
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Abstract Black men experience high levels of social and psychological stress and religion has been a coping strategy. The purpose of this study was to examine the association between religious service attendance and mortality among Black men. Data were drawn from the NHANES III (1988-1994) sample linked to the 2015 public use Mortality File. The analytic sample (n=2300) was restricted to Black men. All-cause mortality was the primary outcome and religious service attendance was the primary independent variable. Findings from Cox proportional hazards models indicated participants who attended at least once per week were 18% less likely to die than their peers who did not attend a religious service at all (fully adjusted HR 0.82; CI 0.68-0.99). The robust association between religious service attendance and mortality among Black men suggest that prospective studies are needed to further examine the influence of religion on health among this population.
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Alvi, Sajid Mehmood, Muhammad Tahir, and Saira Bano. "Religious Orientation, Spirituality, and Life Satisfaction: A Gendered Perspective." Global Social Sciences Review VI, no. I (March 30, 2021): 120–29. http://dx.doi.org/10.31703/gssr.2021(vi-i).13.
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In recent times, religiosity and spirituality have received much attention towards mental health, but very few investigations worked on their role on life satisfaction within the gender perspective. The present study, however, investigates the relationships between religiosity, spirituality, and life satisfaction among individuals residing in Haripur, Khyber Pakhtunkhwa (KPK) Pakistan, with special reference to gender. For this purpose, a sample of 150 adults (71 men and 79 women) were selected by convenient sampling technique and was evaluated using validated versions of three scales: Religious Orientation Scale (ROS), Spirituality Scale (SS), and Satisfaction with Life Scale (SLS). Results indicate that religiosity and spirituality have a significant positive correlation with life satisfaction. Results of linear regression showed that religiosity and spirituality significantly predict life satisfaction. Women reported more religious orientation and spirituality as compared to men in the sample studied. The study is useful for both men and women, highlighting the importance of one's orientation towards religion.
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Bruce, Marino A., Janice V. Bowie, Haley Barge, Bettina M. Beech, Thomas A. LaVeist, Daniel L. Howard, and Roland J. Thorpe. "Religious Coping and Quality of Life Among Black and White Men With Prostate Cancer." Cancer Control 27, no. 3 (July 1, 2020): 107327482093628. http://dx.doi.org/10.1177/1073274820936288.
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Prostate cancer is a significant impediment in men’s lives as this condition often exacerbates stress and reduces quality of life. Faith can be a resource through which men cope with health crises; however, few studies examine how religion or spirituality can have implications for racial disparities in health outcomes among men. The purpose of this study is to assess the associations between religious coping and quality of life among black and white men with prostate cancer. Data for this investigation were drawn from the Diagnosis and Decisions in Prostate Cancer Treatment Outcomes Study that consisted of 624 black and white men with complete information on the primary outcome and predictor variables. The primary outcome for this study was overall quality of life as measured by the Functional Assessment of Cancer Therapy-Prostate questionnaire. The main independent variable was religious coping measured by 2 subscales capturing positive and negative forms of coping. Black men in the study had lower overall quality of life scores (134.6 ± 19.6) than their white peers (139.8 ± 14.1). Black men in the sample also had higher average positive religious coping scores (12.9 ± 3.3) than white men (10.3 ± 4.5). Fully adjusted linear regression models of the total sample produced results indicating that positive religious coping was correlated with an increase in quality of life (β = .38, standard error [SE] = 0.18, P < .05). Negative religious coping was associated with a reduction in quality of life (β = −1.48, SE = 0.40, P < .001). Faith-oriented beliefs or perceptions can have implications for quality of life among men with prostate cancer. Sensitivity to the role of religion, spirituality, and faith should be seen by providers of health care as potential opportunities for improved outcomes in patients with prostate cancer and survivors.
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Plante, Thomas G. "Ethical Considerations in Working with Roman Catholic Seminarians and Men and Women in Religious Formation." Integratus 1, no. 4 (December 2023): 295–305. http://dx.doi.org/10.1521/intg.2023.1.4.295.
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There are many ethical challenges when mental health professionals work clinically with Roman Catholic seminarians as well as with men and women in religious formation. This article highlights several of the most prominent ethical issues and challenges confronted by mental health professionals working with these clients. These topics include issues of competence in evaluating, treating, and consulting with seminarians, those in religious life, or those applying to enter religious life. Issues of informed consent must also be considered so that seminarians, religious life clients, applicants, and their religious superiors have clarity about the limits of confidentiality and who maintains the privilege of accessing client information. In addition, professional conflicts can arise when Church expectations may seem challenging to satisfy for professionals trained in a predominantly secular environment. Cultural understanding and appreciation are needed to work with clients from different ethnic and racial groups as well as different religious orders and branches within the Catholic Church. Finally, the role of mental health professionals in the determination of acceptance or rejection into religious life and for ordination is discussed.
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Thorpe, Roland, and Keith Whitfield. "Social Determinants of Men’s Health Across the Life Course." Innovation in Aging 5, Supplement_1 (December 1, 2021): 420. http://dx.doi.org/10.1093/geroni/igab046.1629.
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Abstract There is a paucity of research focusing on the complex interaction between social, behavioral, biological, and psychosocial factors, and health outcomes among men. This symposium contains a collection of papers that discuss some key social determinants of health (SDOH) that can provide insights to advance our understanding of men’s health and aging across the life course. Dawn will discuss the Stroke Counseling for Risk Reduction (SCORRE) intervention designed to increase awareness, risk perceptions, and health behaviors to reduce stroke risk in African Americans. Findings suggest tailoring the intervention to the needs and preferences of young African American men. Archibald and colleagues seek to determine if race differences in allostatic load (AL) among adult men vary by age. Black men 45-64 had a higher AL score (PR = 1.14, 95% CI 1.02, 1.28) than White men. Skipper and colleagues used a grounded theory approach to examine the negative interactions of 35 religious middle and old age Black men. Analyses reveal that church-related negative interactions broadly fall within the following themes: (1) ageism within intergenerational churches, (2) people are messy, and (3) issues with leadership. Bruce and colleagues examine the association between religious service attendance and mortality among Black men. Participants who attended at least once per week were 18% less likely to die than their peers who did not attend a religious service at all (HR 0.82; 95% CI 0.68-0.99). These presentations collectively will bolster our knowledge on key SDOH among men across the life course.
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Higgins, Maura P. "Parental Bereavement and Religious Factors." OMEGA - Journal of Death and Dying 45, no. 2 (October 2002): 187–207. http://dx.doi.org/10.2190/raut-e0rx-tle5-au8y.
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There is a long held theory that religiosity provides comfort in times of bereavement. The purpose of this study is to examine religious factors and their relationship with depression as measured by the short CES-D scale in respondents that have experienced the death of a child. It is hypothesized that religious variables including a belief in afterlife and frequency of attendance at religious services will have a relationship with depression, with respondents who have higher measures of religiosity on these measures experiencing lower levels of depression. The research design is a secondary analysis of a single survey with data from the American Changing Lives Data Set, 1986, Wave 1. The study utilizes multiple regression analysis. The results of the study only weakly support the hypothesis that religious factors have a relationship with depression. Other variables, including, sex, marital status, race, age, family income, and education appear to have a stronger relationship with depression than religious factors. The study suggests that marital status has the strongest relationship with depression for women, and education has the strongest relationship with depression for men. The study's conclusion suggests that married women, and men with a higher level of education experience lower levels of depression.
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Kaplan, Kalman J., Lisa Ficker, Inga Wallrabenstein, Neal Dodge, Peta-Gay Laird, Kenneth Thiel, and Melissa Folk. "Why does Zeno the Stoic Hold His Breath? “Zenoism” as a New Variable for Studying Suicide." OMEGA - Journal of Death and Dying 56, no. 4 (June 2008): 369–400. http://dx.doi.org/10.2190/om.56.4.e.
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A single misfortune may be seen as just that, or may be interpreted as Zeno the Stoic did, as a “sign” of cosmic proportion (zenoizing), which paradoxically provides a missing meaning structure. This article presents two studies testing out this new variable (zenoism): in Study One ( n = 233), we explore the moderating effects of religiosity and gender on zenoism, depression, demoralization, and suicidality. In Study Two ( n = 137), we explore these same moderating effects on zenoism, fear of dependency, value of life, and favorability toward physician-assisted suicide (PAS). Results indicate: 1) men and non-religious respondents (especially men) zenoize more than women and religious respondents; 2) non-religious respondents, (especially men) are more generally favorable to PAS and more suicidal; 3) Zenoism is negatively related to depression, demoralization, and value of life for non-religious respondents, and for men; 4) Zenoism is positively related to favorability toward PAS toward one's self and overall suicidality; and finally 5) general and self-specific favorability toward PAS are distinct, but both relate to overall suicidality.
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Hwang, Woosang, Xiaoyan Zhang, Maria T. Brown, Sara A. Vasilenko, and Merril Silverstein. "Religious Transitions Among Baby Boomers From Young Adulthood to Later Life: Associations with Psychological Well-Being Over 45 Years." International Journal of Aging and Human Development 94, no. 1 (October 21, 2021): 23–40. http://dx.doi.org/10.1177/00914150211029892.
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We used classification analysis to examine change in religiosity among baby boomers from young adulthood to early old age and how religiosity transition patterns are associated with psychological well-being in later life. In addition, we tested the gender difference in the above association. We applied latent class and latent transition analysis to 392 baby boomers who participated in the Longitudinal Study of Generations in Wave-1 (1971) and Wave-9 (2016). We identified three classes describing religiosity at each wave (strongly religious, doctrinally religious, and weakly religious), and considered five types of change or stability in religious class membership from Wave-1 to Wave-9. Multiple regression with gender interactions revealed that men who stayed strongly religious over the period reported better psychological well-being compared to men who declined in their religiosity; no such pattern was found for women. Our findings suggest that maintaining strong religiosity over the life course was beneficial for baby boom men in later life.
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Hawes, Frances, and Jane Tavares. "LONG-TERM GENDERED PATHWAYS OF RELIGIOUS INVOLVEMENT POST WIDOWHOOD." Innovation in Aging 6, Supplement_1 (November 1, 2022): 431. http://dx.doi.org/10.1093/geroni/igac059.1693.
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Abstract Widowhood is associated with decreased emotional well-being, particularly increased depression. Prior research suggests that religiosity may help improve mental health among widowed individuals. However, longitudinal studies exploring the role of religiosity on emotional well-being among widowed older adults is lacking, as are studies which examine different dimensions of religiosity. This longitudinal study analyzed data from the 2006-2018 waves of the nationally representative Health and Retirement Study (HRS). Ordinary least squares (OLS) regression analysis was used to examine the relationship between widowhood and depression as well as the role of religiosity as a moderator of this association. Analysis was stratified by gender to further explore these interactions. Results show that men and women show similar levels of depression at widowhood, but men are far less likely to be depressed prior to widowhood. Women also show a better recovery pattern over time post-widowhood. Furthermore, religiosity (particularly attending church) is an effective way of coping with widowhood and mitigating depression for both genders. However, men are significantly less religious than women. This study highlights the long-term effects of widowhood on depressive symptomology among older adults. Practical implications of this study include intervention development around increased screening and treatment for depression for widowed older adults (in particular, for widowers) as well as connecting this vulnerable population with resources. These findings may also inform program outreach (such as hospice bereavement services) that aim to facilitate healthy grieving among widowed older adults.
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Santiago, Hailey J., Caitlin Curtin, Julia Stengel, Edward H. Thompson, and Andrew Futterman. "EXAMINING GENDER DIFFERENCES IN RELIGIOUS INVOLVEMENT AND DEPRESSION IN LATER LIFE." Innovation in Aging 3, Supplement_1 (November 2019): S525. http://dx.doi.org/10.1093/geroni/igz038.1933.
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Abstract This study examines gender differences in a causal model of religious motivation, religious participation and depression. Using a random sample of 287 community-dwelling older adults living in Worcester, MA, the model hypothesizes that motivations for religious involvement (intrinsic vs. extrinsic) differentially predict religious participation (organizational and non-organizational) as well as depression at both initial and 12-month assessments. In this model, participation also mediates direct relationships between religious motivation and depression. Religious motivation and participation are assessed using standard measures (e.g., Allport & Ross, 1967; Ainlay & Smith, 1982), and depression is assessed both by self-report (CESD and by interview (Hamilton Rating Scale for Depression derived from the Schedule for Affective Disorders and Schizophrenia, SADS). Using MPlus, confirmatory analyses of the model were conducted separately in male and female samples. The model which includes both direct effects of religious motivation and participation on depression and with religious participation as mediating variable demonstrated reasonably good fit to the data in both male and female samples (e.g., CFI=.956 and .943, respectively). Consistent with previous research (e.g., McFarland, 2009), gender differences in the models emerge. For example, men report higher levels of religious participation and less depression than women. In addition, older men demonstrate stronger positive associations between extrinsic religiousness and organizational participation and a more negative association between extrinsic religiousness and depression, than older women. Elucidating the structural relationships among religious orientation, religious participation, and depression in older adults benefits our understanding of vulnerability and treatment of depression in this population.
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Skipper, Antonius, Loren Marks, and Cassandra Chaney. "It's Not Healthy Fellowship: Negative Interactions and the Implications for Middle- and Old-Age Black Men." Innovation in Aging 5, Supplement_1 (December 1, 2021): 420–21. http://dx.doi.org/10.1093/geroni/igab046.1631.
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Abstract Despite the benefits of social support on the well-being of Black men across the life course, scholars are more closely examining the potentially negative outcomes associated with some social networks. As one social support system, the Black church frequently serves middle and old age Black men who identify as religiously involved. Yet, higher levels of religious involvement have also been associated with more church-related negative interactions. The present study utilizes a grounded theory approach to examine the negative interactions of religious middle and old age Black men. A semi-structured interview protocol is used to gather data from 35 Black men between the ages of 45 and 76. Analyses reveal that church-related negative interactions broadly fall within the following themes: (1) Ageism Within Intergenerational Churches, (2) People are Messy, and (3) Issues with Leadership. Since negative interactions can be more detrimental than social support is beneficial, health-related implications are discussed.
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May, Matthew, and Jeremy Reynolds. "Religious Affiliation and Work–Family Conflict Among Women and Men." Journal of Family Issues 39, no. 7 (September 9, 2017): 1797–826. http://dx.doi.org/10.1177/0192513x17728985.
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Religion is an important part of life for many women and men. Research on religion and work–family issues, however, remains limited. To better understand how religion influences work–family experiences, we use data from the General Social Survey to examine subjective experiences of work–family conflict across three religious groups and the nonreligious. Specifically, we examine how conservative Protestants, Catholics/Orthodox Christians, mainline Protestants, and the nonreligious differ in their perceptions of work-to-family and family-to-work conflict. We find that conservative Protestant women, but not men, report less work-to-family conflict and less family-to-work conflict than their peers in other religious groups even after controlling for religious service attendance, specific job features, and sociodemographic characteristics. Catholic/Orthodox men report less family-to-work conflict than conservative Protestant men. We suggest that researchers examine religion more closely to determine if the experiences of conservative Protestant women and Catholic/Orthodox men hold useful lessons for others.
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Laverty, W. H., I. W. Kelly, Coralee Pringle-Nelson, M. J. Miket, and B. L. Janzen. "Expressions of Life Meaning among College Students." Psychological Reports 97, no. 3 (December 2005): 945–54. http://dx.doi.org/10.2466/pr0.97.3.945-954.
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This study examined the views of 132 undergraduate students (35 men, 97 women) regarding what they considered to be contributing factors to a worthwhile or meaningful life. They rated, on a 5-point Likert scale, their agreement with each of 40 statements. Cluster analysis yielded three clusters which best described the data. One cluster comprised a religious group, and the other two clusters were nonreligious, with one having characteristics of both the religious and nonreligious cluster.
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Ališauskienė, Milda. "Women’s Leadership in New Religions and the Question of Gender Equality in Post-Communist Lithuania." Nova Religio 24, no. 4 (May 1, 2021): 84–103. http://dx.doi.org/10.1525/nr.2021.24.4.84.
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This article discusses features of women’s religious leadership, social innovations, and transmission of existing gender relations patterns within diverse new religions in post-communist society in Lithuania. The article is based on participant observation in Pagan and Hindu-origin religious groups and interviews with women leaders of these groups. The narratives of women leading Pagan and Hindu religious groups in Lithuania reflected their agency, features of their leadership, and the basis for the construction of their religious authority. Research data showed that the women interviewed took leadership of their respective religious groups after gaining professional experience in their careers. Their agency was not permeated by feminist ideas, but instead the importance of men in their life choices was emphasized throughout their narratives. The three case studies indicate that female religious leadership in these new religions follows the tendency toward a return to patriarchal values in post-communist society in Lithuania, rather than moving towards an ideal of gender equality.
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Gorn, Elliott J. "The Manassa Mauler and the Fighting Marine: An Interpretation of the Dempsey–Tunney Fights." Journal of American Studies 19, no. 1 (April 1985): 27–47. http://dx.doi.org/10.1017/s002187580002003x.
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I often have heard boxing fans remark that the prize ring reveals life the way it really is. The elemental combat between two individuals, the primal physical struggle, the quest for glory and fear of humiliation, all contribute to the belief that men in the ring are in touch with life's underlying realities. Significantly, depicting “life the way it really is” is precisely the role anthropologist Clifford Geertz ascribes to religious worldviews. Religions, Geertz tells us, do not just buttress social systems or justify conditions as men and women find them. They also explain the way the world works, cut behind surface appearances, and offer visions of underlying order which give meaning to daily life. Through drama and ritual, religion depicts the “really real” with idealized clarity. Religious symbols unmask the way the universe is in sheer actuality and demonstrate the moving forces behind mundane affairs. The truism that America's popular religion is sports takes on new significance in light of Geertz' observation. And in the pantheon of the 1920s, no gods shone more brightly than the heroes of the ring.
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Ofstedal, Mary Beth, Chi-Tsun Chiu, Carol Jagger, Yasuhiko Saito, and Zachary Zimmer. "Religion, Life Expectancy, and Disability-Free Life Expectancy Among Older Women and Men in the United States." Journals of Gerontology: Series B 74, no. 8 (August 24, 2018): e107-e118. http://dx.doi.org/10.1093/geronb/gby098.
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Abstract Objectives Existing literature shows religion is associated with health and survival separately. We extend this literature by considering health and survival together using a multistate life table approach to estimate total, disability-free, and disabled life expectancy (LE), separately for women and men, for 2 disability measures, and by 2 indicators of religion. Method Data come from the Health and Retirement Study (1998–2014 waves). Predictors include importance of religion and attendance at religious services. The disability measures are defined by ADLs and IADLs. Models control for sociodemographic and health covariates. Results Attendance at religious services shows a strong and consistent association with life and health expectancy. Men and women who attend services at least once a week (compared with those who attend less frequently or never) have between 1.1 and 5.1 years longer total LE and between 1.0 and 4.3 years longer ADL disability-free LE. Findings for IADL disability are similar. Importance of religion is related to total and disabled LE (both ADL and IADL), but the differentials are smaller and less consistent. Controlling for sociodemographic and health factors does not explain these associations. Discussion By estimating total, disability-free, and disabled LE, we are able to quantify the advantage of religion for health. Results are consistent with previous studies that have focused on health and mortality separately.
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Liboro, Renato M. "Catholic Family Ties: Sustaining and Supporting HIV-Positive Canadian Gay Men’s Faith, Mental Health, and Wellbeing." Religions 11, no. 8 (July 30, 2020): 391. http://dx.doi.org/10.3390/rel11080391.
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Research has documented that sexual minorities and people living with HIV/AIDS have successfully used religious coping to help them overcome life challenges related to their sexual orientation and HIV status, including religious struggles surrounding their faith brought about by stigma and discrimination that have historically been promoted by organized religion. Research has also documented how sexual minorities and people living with HIV/AIDS have utilized family support as a vital resource for effectively coping with life challenges associated with homophobia, heterosexism, and HIV stigma, which have historically been perpetuated in certain family and faith dynamics. The aim of the community-engaged, qualitative study described in this article was to examine the synergistic effects of religious coping and family support, particularly in the context of Catholic family ties, as a unified mechanism for supporting HIV-positive gay men in the face of religious struggles and other life challenges. Confidential, semi-structured interviews were conducted with nine HIV-positive, gay men from the Greater Toronto Area of Ontario, Canada, to obtain their perspectives on how and why their Catholic family ties have helped support them through their religious struggles and other life challenges. Utilizing a modified Grounded Theory approach, interview data were collected and analyzed until data saturation was achieved. The findings and lessons learned from the study’s analysis are discussed in this article, which elaborates on the unique synergy of religious coping and family support as interconnected mechanisms that could be of significant value for supporting HIV-positive gay men experiencing religious struggles and other life challenges.
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Ildarkhanova, Chulpan I., Vera A. Gnevasheva, Artur R. Abdulzyanov, and Oksana R. Pyatinina. "The Influence of Men’s Religious Identity on Fatherhood Institute Formation." REGIONOLOGY 30, no. 2 (June 30, 2022): 424–46. http://dx.doi.org/10.15507/2413-1407.119.030.202202.424-446.
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Introduction. Scientific study of religious aspect of fatherhood is actual due to the significance of the man’s role in sustainability of parental and family relations in conditions of a demographic crisis. The aim of the article is to analyze a range of reproductive, generative and marital behavior of men defined by their religious identification as a factor that influences the formation of a family image that is shared in traditional religions. Materials and Methods. Empirical basis of the study includes data of social survey held by authors in two subjects of Russian Federation – in the Republic of Tatarstan and Vologda Region. The object of the study – men at the age of 18‒49, the sample – 1 353 men. Use of comparative, economic-statistical and factor methods of analysis allowed to define the level of the influence of men’s religious identity on their generative behavior. Results. The calculation of average values has defined comparative superiority of the value of the family in comparison with the value of work in all subgroups of the surveyed men, regardless of their involvement in the religious context, however, among religious men the family in the structure of life values is more vivid. Some peculiarities of the role distribution in families, expectations towards the number of children in the family, orientation towards upbringing and complicity in the growing up of children in the family, determination of the image of a father and correspondingly behavior of the respondents were determined. Men’s religious identity influences their desire to have bigger number of children: Christians tend to have two children while Muslims want to have more than two children. The percentage of men who desire to become a father of many children is less among those who don’t believe in God. Discussion and Conclusion. The study of the influence of men’s religious identity on generative behavior allowed to reveal factors causing formation of reproductive behavior. This data will help to work out measures to increase the birth rate into account the role of fatherhood institute and confessional identity of a man. Results of the research can be used in the process of developing measures for the implementation of demographic and family policy.
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Ikramullah, Muhammad, and Muhammad Junaid. "Islamic and Jewish Law of Ḥalal & Ḥaram: AnalAysis of Similarities & Differences." Journal of Islamic and Religious Studies 2, no. 1 (June 30, 2017): 53–66. http://dx.doi.org/10.36476/jirs.2:1.06.2017.05.
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The world Semitic religions like Judaism, Christianity and Islam have given comprehensive regulations and code of life. Therefore; there has been a complete system and directions about “ḥalal” and “ḥaram” (kosher non-kosher) means legal and illegal (treif’ in Jewish law). As Islam gives clear cut directives in beliefs, worships, ethics, economy and ways of life to guide the men in life; similarly the Judaism has also given clear regulations in these fields to guide its followers. Islam has taught its followers to eat and drink ‘ḥalal’ (Tayyib), so Judaism has also stressed on eating only ‘kosher’ (food that can be consumed according to Jewish law). For example in animals; meat of cow, bull, sheep and goat etc are legitimizing for eating in both the religions. Similarly the meat of pig is not allowed for men. Many things are similar in both these religions regarding dietary law.This article describes about ‘ḥalal’ and ‘kosher’ things in detail and tells what the similarities and dissimilarities regarding dietary laws are found in their religious literatures.
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Fitri. "Reinternalisasi NDP dalam Perikemanusiaan sebagai Representasi Kecintaan kepada Tuhan." Ad-Dariyah: Jurnal Dialektika, Sosial dan Budaya 3, no. 1 (June 27, 2022): 69–79. http://dx.doi.org/10.55623/ad.v3i1.110.
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Maturity of religious understanding is a major effort to achieve religious harmony in Indonesia. Muslim Students Association (Himpunan Mahasiswa Islam)’s Core Values of Struggle is the starting point to develop, to disseminate and to implement the religious maturity. At least, there are three aspects of its core values that important to achieve religious harmony in Indonesia, namely: Monotheism, the humanitarian aspects and social aspects. These three aspects will bring interfaith relations more open, tolerant and harmonious. Religious people fully realize that all men are ungodliness in the same God, the Almighty God, all religious people are given the freedom to understand, to appreciate and to practice their religion in full conviction. Religious people also should to believe that all human beings are basically good so that they can view a positive and optimistic attitude to other religious believes, instead of being suspicious of one another. Furthermore, inter-religious relations need the real cooperation in everyday life. All religions need cooperation against common enemies, those are social injustice, poverty, ignorance, violations of human rights and the tyranny that alienates the awareness of God. All religions have a responsibility to the real work.
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Krysinska, Karolina, Matthew Spittal, Jane Pirkis, and Dianne Currier. "Does Religion/Spirituality Modify the Association of Stressful Life Events and Suicidal Ideation in Australian Men?" Religions 9, no. 6 (June 3, 2018): 180. http://dx.doi.org/10.3390/rel9060180.
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In a large population cohort of Australian men, we previously observed that stressful life events were associated with increased suicidal ideation (SI). Many stressful life events, such as relationship breakdown and financial difficulties, occur frequently, yet most men who experience them do not have suicidal thoughts. There is some evidence that religious belief may be protective against suicidal behaviour. This study examined if attendance of religious service and/or perceived importance of religion/spirituality to participants modifies the association between stressful life events and suicidal thinking. Our analysis included 10,588 men who were aged 18 years or older who participated in the Australian Longitudinal Study on Male Health (Ten to Men), a national cohort study of Australian males. The study compared demographic, protective and risk factors for four subgroups: No SI, Remitted SI, New SI, and Chronic SI between Wave 1 (October 2013 to July 2014) and Wave 2 (November 2015 to May 2016) of the study and conducted logistic regression for these four outcomes. The study found a protective effect for attendance of religious services for the onset of New SI at Wave 2. Importance of religion/spirituality was positively related to Chronic SI. There were no effects of service attendance or importance for any of the other SI outcomes. We discuss results of the study in relation to social connection and broader contextual factors, such as secularization.
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Duana Sutika, I. Nyoman. "Perempuan dalam Konstruksi Sosial Religius Masyarakat Bali." Pustaka : Jurnal Ilmu-Ilmu Budaya 19, no. 1 (February 28, 2019): 56. http://dx.doi.org/10.24843/pjiib.2019.v19.i01.p10.
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Religious social construction in the life of society in Bali gives advantages for men but vice versa for women in all aspects of life. Social construction strengthens myths, creates discrimination, marginalization, and oppression of women. Religious interpretations are conducted in constructions created by patriarchal societies, so women are always positioned as subordinate status. This cultural and patriarchal ideology clarifies women as the second class after men, as oppressed objects in all living structures. The image of women behind this cultural manifestation has become a heritage that accepted by balinese people until recently although feminism's insistence has been done entirely to strive for the emancipation and equality in all aspects of life.
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Karmini, Ni Nyoman. "The Spirit of Hindu Religious Values in Balinese Folktale Men Sugih Teken Men Tiwas." Mudra Jurnal Seni Budaya 38, no. 1 (February 21, 2023): 93–99. http://dx.doi.org/10.31091/mudra.v38i1.2101.
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Balinese folktale is rich in moral and religious values. Thus,promoting it to the youngergeneration is crucial to cultivate character education. This paper discusses the Balinese folktale, Men Sugih Teken Men Tiwas. It was a famous folktale in Bali. However, nowadays, only a few Balinese parents still tell this folktale to their children. Specifically, this paper discusses the moral and religious values in the folktale of Men Sugih and Men Tiwas. These values were seen from the concept of Hinduism, which is universal and can be applied by anyone. In other words, this study aims to investigate and bring to light the values found in that folktale. The scope discussed is only about the values contained in the folklore of Men Sugih Teken Men Tiwas This study followed a qualitative investigation method. The study data were gathered using documentation and note-taking techniques.Then, the collected data were examined using the hermeneutic and verstehen procedures. Inductive-deductive approaches were also used to portray the research findings descriptively. As a result, Men Sugih Teken Men Tiwas folktale embodies the spirit of Hindu religious principles in the sphere of ethics, especially the teachings of Subha Karma and Asubha Karma. The conclusion is that the teachings of Subha Karma, which are written and implied in the story, are TrikayaParisudha and Dasa Yama Brata. TrikayaParisudha includes kayika, wacika, and manacika. The Dasa Yama Brata includes anresangsya or arimbawa, ksama, satya, dama, ardjawa, priti, prasada, madurya, and mardawa. The figure who carries out the teachings of Subha Karma is Men Tiwas. It was these good qualities that caused Men Tiwas and his children to live happily ever after. The teachings of Asubha Karma that are expressed and implied in the story are lobha and matsarya. The figure who carries out Asubha Karma (lobha and matsarya) is Men Sugih. It was this greed and envy that caused Men Sugih to suffer in his life.
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Olmos-Gómez, María del Carmen, Rafael López-Cordero, Sonia García-Segura, and Francisca Ruiz-Garzón. "Adolescents’ Perception of Religious Education According to Religion and Gender in Spain." Religions 11, no. 11 (November 19, 2020): 616. http://dx.doi.org/10.3390/rel11110616.
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The aim of our study is to verify the influence of Religious Education on Spanish adolescents by applying a quantitative study based on descriptive and social research methods which reflect the religious and social plurality of Spain, with a total of 679 secondary education students. By means of the Delphi technique, an exploratory and semi-confirmatory factor analysis, and a confirmatory analysis using structural equations, the psychometric properties of the questionnaire designed are guaranteed. Using a multivariate analysis of variance, after the Levene test, multiple comparisons are made in order to assess the difference between religions and gender with respect to school Religious Education. Significant differences and large effect sizes are found. The results show first that experiences with regard to religion in school are more positive for the group of Christian women and that of Muslim men; second, that the knowledge of religion helps in the daily development of adolescents; third, that men from the two major religious groups and Jewish women demand more autonomy; and lastly, that students consider that the curricular development of religion in school should be reviewed, although it is confirmed that Religious Education is regarded as important for their life and future development.
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Kolodnyi, Anatolii M. "Actual problems of the religious life of present Ukraine." Ukrainian Religious Studies, no. 46 (March 25, 2008): 5–11. http://dx.doi.org/10.32420/2008.46.1915.
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In the 15th anniversary of its independence, Ukraine joined the relatively largest religious network in the post-Soviet space. If in the Soviet years, we had officially registered 9 churches and religious movements, there are now more than 120 today. now we have about 34,000 of them. Earlier in the poll, only 5% of the respondents considered themselves believers. There are more than 70 of them now. The number of believers among young people, intellectuals, men and socially active sections of the population has increased. It can be said that religiosity in Ukraine has become widespread. Religion and its Representatives - Religious organizations are now an active contributor to spiritual rebirth. Their social status has grown. Public opinion is dominated by evaluations of religion as a defining element of spiritual culture, an integral component of personality spirituality.
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Lifshin, Uri, Peter J. Helm, Jeff Greenberg, Melissa Soenke, and Tom Pyszczynski. "Women Want the Heavens, Men Want the Earth." Journal of Individual Differences 40, no. 3 (July 2019): 156–67. http://dx.doi.org/10.1027/1614-0001/a000288.
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Abstract. Efforts are being made in the field of medicine to promote the possibility of indefinite life extension (ILE). Past research on attitudes toward ILE technologies showed that women and more religious individuals usually have more negative attitudes toward ILE. The purpose of this research was to investigate whether gender differences in attitude toward indefinite life extension technologies could be explained by religiosity, afterlife beliefs, and general attitudes toward science. In four studies ( N = 5,000), undergraduate participants completed self-report questionnaires measuring their support for life extension as well as religiosity, afterlife beliefs, and attitude toward science (in Study 3). In all studies, men supported ILE more than women, whereas women reported greater belief in an afterlife. The relationship between gender and attitude toward ILE was only partially mediated by religiosity (Studies 2–4) and by attitudes toward science (Study 3).
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Franks, Kent, Donald I. Templer, Gordon G. Cappelletty, and Inge Kauffman. "Exploration of Death Anxiety as a Function of Religious Variables in Gay Men with and without Aids." OMEGA - Journal of Death and Dying 22, no. 1 (February 1991): 43–50. http://dx.doi.org/10.2190/kpb8-up81-n3bh-1ptj.
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The relationship of religious variables to death anxiety was investigated in fifty-one gay men with AIDS and sixty-four gay men without AIDS. Higher death anxiety in the men with AIDS was associated with greater church attendance, belonging to the religion of childhood, citing religion to have been “harmful,” and not adhering to a spiritual belief system independent of formal religion. Within the group of men without AIDS higher death anxiety was associated with having the same religion as in childhood.
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Willya, Evra. "HAK-HAK REPRODUKSI DALAM PANDANGAN ISLAM." Marwah: Jurnal Perempuan, Agama dan Jender 11, no. 1 (June 2, 2012): 1. http://dx.doi.org/10.24014/marwah.v11i1.497.
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Woman always becomes an interesting topic to be discussed in religion. It is because of religion represents the way of life of mankind. It contains direct interconnected teachings with law and orders about the position and life of woman, both in worship and in particular relationship between man and woman, especially in terms of family relationships. During this, most of “the religious elite" are biased in understanding and interpretation of the religious texts in relation to women's issues, because they understand the religious texts literally, it seem to favor men over women. This paper discuss about reproductive rights in Islam. In Islam, woman and man are in the same position. It is stated clearly in both the Qur'an and the hadith.
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Sav, Adem, Neil Harris, and Bernadette Sebar. "Australian Muslim men balancing work, family and religion:a positive look at a negative issue." Personnel Review 43, no. 1 (January 28, 2014): 2–18. http://dx.doi.org/10.1108/pr-07-2012-0130.
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Purpose – This study explores how Australian Muslim men cope with potential conflict and achieve feelings of balance between their work, family and religious roles. Design/methodology/approach – The study is guided by the interpretive paradigm and is qualitative. Data is collected from participants via semi-structured in-depth interviews (n=20) and analysed using thematic analysis. Findings – Personal coping strategies (e.g. making permanent changes and time management) seem more effective in coping with immediate conflict and achieving work-life balance as opposed to external ones (e.g. supervisor support). Although some of the strategies mirror existing research, their extent of use and reasons for usage by Muslim men are different. Muslim men use these strategies in a preventive manner to actively achieve work-life balance rather than just cope with episodic work-life conflict. Research limitations/implications – The study is conducted with a small sample and the findings may not be generalizable to non-practising Australian Muslim men. To date, research has not clearly articulated how people who do not experience work-life conflict, make decisions to achieve balance. This study has a positive look at a negative issue by indicating that workers can go beyond coping with conflict and explore avenues to achieve work-life balance. The findings underscore the importance of preventive coping in achieving work-life balance and caution researchers about investigating how people cope with immediate work-life conflict only. Originality/value – In addition to work and family roles, this study focuses on religious commitments, with religion being a largely overlooked concept within the work-family coping literature.
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Klingorová, Kamila. "Feminist geographies of religion: Christianity in everyday life of young women." Geografie 121, no. 4 (2016): 612–31. http://dx.doi.org/10.37040/geografie2016121040612.
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Religion influences people’s everyday life, including the way they structure their families, and relationships between men and women in general. Religious adherents tend to hold more traditional and even gender-stereotypical values. The association between religion and gender relations in space lends itself well to an analysis through feminist geographies of religion. Nevertheless, social relations in Czech secular society continue to be formed by Christian culture, which makes research in feminist geographies of religion important in this context. This contribution is based on a qualitative research using semi-structured interviews with young women living in Prague. Interviewed women are Catholic, Protestant, or without religious affiliation. The aim of the research was to verify the influence of Christianity on respondents’ everyday life. The biggest difference between religious and non-religious women is in their view of traditional family. In addition, Christianity shapes such a spatial behavior of religious respondents which differs from non-religious respondents mostly in their leisure time.
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Muhammad Sya’roni. "GENDER MAINSTREAMING; FIQH AL-NISA’ AL-MU’ASIR Telaah Pemikiran Nasr Hamid Abu Zayd dalam Kitab Dawairul Khaufi; Qiraah Fi Khitabil Mar’ah." JURNAL CENDEKIA 12, no. 1 (March 23, 2020): 51–62. http://dx.doi.org/10.37850/cendekia.v12i1.86.
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In the discourse of religious texts and in the reality of social life, the position of women is always marginalized, inferior, and always below men. This requires a review of religious texts which have so far been considered to perpetuate this gap and can place the right position of women. Nasr Hamid Abu Zaid offers the Method of Reading the Religious Texts of the Qur'anic Contextualization. With this method, it is known that the Koran actually positions the position of women as equal to men.
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Elizabeth, Misbah Zulfa. "Perlawanan Visual Perempuan dalam Poster." JSW: Jurnal Sosiologi Walisongo 1, no. 2 (August 10, 2018): 147. http://dx.doi.org/10.21580/jsw.2017.1.2.1987.
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<p>Visual expression is something un-denayable in social life because the viasuality is the expression of the social life. This article has the purpose to explore how visual expression of women resistance toward gender inequality. Applying qualitative research with the method of documentation study this article in detail analyses the interpretation of religious text as the source of inequality and gender reality in social context. It is revealed that visual expression of the poster suggesting to treat men and women respectfully is the resistance toward religious text interpretation which is inequally treat men and women.</p>
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Pilarska, Natalia. "Belonging to religious communities–a source of stress or satisfaction? Analysis of gender differences." Kwartalnik Naukowy Fides et Ratio 50, no. 2 (June 27, 2022): 103–10. http://dx.doi.org/10.34766/fetr.v50i2.776.
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Introduction: Dialogue is an inseparable element of the functioning of social groups, including religious communities. The article shows how being in dialogue with God and people by belonging to religious communities among young Catholics corresponds with the perceived stress in its various areas (e.g. related to health, interpersonal relations, socioeconomic conditions or religiosity) and with life satisfaction, both in the group of boys and men, as well as in the group of girls and women. Method: The gender differences in the identified 18 areas of experienced stress and life satisfaction were analyzed. The study was conducted using the author’s questionnaire and the SWLS scale in the paper-and-pencil version on a group of 407 young Catholics belonging and not belonging to religious communities. Results: The results indicate that belonging to a religious community differentiates the level of experienced stress only in the area of religiosity (no differences were noted in terms of stress as a whole) and differentiated the level of life satisfaction. It turns out that gender differentiates the level of experienced stress both in the group of people belonging and not belonging to the religious community and in the entire studied sample. Women in all groups are characterized by a higher level of experienced stress. Selected areas of experienced stress, which are differentiated by gender and which concern interpersonal relations and the political situation, have been described. Gender also differentiates the level of life satisfaction. In the entire group of respondents, men indicate a higher level of life satisfaction than women. Life satisfaction, on the other hand, negatively correlates with the assessment of experienced stress, which is confirmed by the already existing reports on this subject. Conclusions: Persons belonging to religious communities, treating religiosity as an important value in their lives, feel a higher level of stress in this area. In addition, they experience stress on a very similar level to that of their non-religious peers, but at the same time they are characterized by a higher level of life satisfaction. The results of the study indicate the potential of religious communities and suggest a special sensitivity towards girls and women whose psychological situation is more difficult in the area of experienced stress and life satisfaction than the assessment of these aspects by boys and men.
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PERREN, KIM, SARA ARBER, and KATE DAVIDSON. "Men's organisational affiliations in later life: the influence of social class and marital status on informal group membership." Ageing and Society 23, no. 1 (January 2003): 69–82. http://dx.doi.org/10.1017/s0144686x02001034.
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This paper considers a dimension of social life that has been largely neglected in the research literature on ageing, older men's involvement with informal associations. These affiliations represent an under-valued resource which may contribute to the quality of life of older men by facilitating social interaction and providing a context for continued social productivity. Using the British Household Panel Survey for 1999, we explore the engagement of men aged 65 or more years with civic groups (such as political parties or voluntary agencies), religious organisations, and sports and social clubs. Involvement in civic and religious groups and sports clubs is common among middle class older men, while social club membership is common among working class men. Only a small amount of these differences can be explained by variations in health, income and access to private transport. Compared with partnered older men, widowers are more likely to be involved with sports and social clubs, while men who are divorced or never married are less likely to be a member of any informal group.
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Mamizhev, E. M., T. Kh Kemryugov, B. I. Aslanov, D. V. Nekrasov, O. V. Lavrinovich, D. I. Rumyantseva, and A. K. Nosov. "Preservation of fertility in patients with testicular germ cell tumors: oncological, legal, and religious aspects." Cancer Urology 19, no. 1 (May 13, 2023): 115–28. http://dx.doi.org/10.17650/1726-9776-2023-19-1-115-128.
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Survival rates for cancer patients continue to steadily increase due to improvement of effectiveness of current treatments. However, despite significant oncological results, one should not forget about the quality of life of this cohort of patients, in particular those who undergo gonadotoxic cancer therapy with development of premature ovarian failure in women and azoospermia in men. Preservation of fertility in both women and men with cancer is currently possible and should be integrated at all levels of cancer care. In this regard, the main purpose of this review is to consider the topic of fertility in men treated for cancer in the context of various aspects of human life.
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Ulfah, Elisa. "Religious Identity Negotiation in Japanese-Indonesian Intermarriage." International Journal of Cultural and Art Studies 7, no. 1 (April 30, 2023): 30–40. http://dx.doi.org/10.32734/ijcas.v7i1.11682.
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This research is qualitative research using a life story approach. The informants of this study were seven Indonesian Muslim women and one Christian who married a Japanese man living in Japan. The study analyzes how religious identity is negotiated in the marriages of Japanese men and Indonesian women. The previous research informants were three Indonesian women who married Japanese people in Indonesia. The prior research indicates that all Japanese husbands follow the religion of their Indonesian wives. This study finds that all Japanese husbands, before marriage, follow the religion of their Indonesian wives. Still, after marriage, some continue to follow the informant's religion, while others return to their previous religion. Seven informants kept their religion, but one person converted to the religion of a Japanese husband. Two informants entered marriages with different religions. One informant who did not want to follow her husband's religion had a severe conflict because of the intervention of the informant's mother-in-law. Husbands generally do not question the religion of their wives, but disputes arise in cases where Japanese husbands adhere to a particular religion. The Indonesian wife's family and several Japanese husband's families also intervened in the religious negotiations. The religious change of Japanese men before marriage is initially more of a consideration for the smooth running of the marriage process. Research on intermarriages between Indonesians and Japanese is minimal. Research like this needs to be done because the number of intermarriages is increasing. This research brings valuable knowledge to prospective Indonesian and Japanese intermarriages.
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Patil, Ramesh H. "The Social Status of Indian Women of Different Periods in the Patriarchal Society." Research Ambition An International Multidisciplinary e-Journal 5, no. 4 (February 28, 2021): 23. http://dx.doi.org/10.53724/ambition/v5n4.06.
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This study seeks to study the social status of women in India from ancient times to the present day. It mainly studies the social status of women in each era. The findings of this study show that in every age, the status of women has always been secondary to that of men and in patriarchal societies. At the same time, the social, economic, educational, marital, cultural and religious status of women in our society is inferior to that of men. Even today, in the 21st century Indian patriarchal society, women do not have the same status as men. The findings of this study attempt to analyze the social status of women in all areas of a patriarchal society. In Indian society, the role of women is secondary in all aspects of society, such as family, religion, law and media. Everything like reproduction, labor force, sexuality, means of production are under the control of culture. This is why in all these cases woman is left behind in the social position as a man. Considering the social relations between men and women at different levels of social life, it is seen that women do not get equal status with men in all aspects of social life like family, religion, caste and culture. She thinks of men as slaves, possessions, and possessions. In social life, women have been deprived of political, religious, cultural and family rights. “Chool and Mool”,”Muki Bichari- Kunihi Haka” is the attitude towards women which is found to be sexually motivated.
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ZEYBEKOĞLU AKBAŞ, Özge, Hasan Hüseyin AYGÜL, Gamze GÜRBÜZ, and Sevda KURTULUŞ. "The Religious Life of Afghan Migrants Before and After Migration: Protecting Their Religious Identity or Social Cohesion." Ilahiyat Studies 13, no. 2 (March 31, 2023): 207–54. http://dx.doi.org/10.12730/is.1162432.
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The study aims to examine the religious lives of Afghan migrants before and after migration, their religious socialization in Türkiye, the problems they face in their religious lives, and to reveal how they evaluate religious life in Türkiye. For this purpose, the Evrenseki, Çolaklı, Yavrudoğan, Gündoğdu, and Taşağıl neighborhoods of Antalya were chosen as the area for research. The study group of sixteen men and five women was formed using the snowball sampling method on Afghan migrants living in these neighborhoods and working in agricultural activities, cold storage, greenhouse cultivation, etc. The data obtained through the in-depth interview technique was analyzed using content analysis. The MAXQDA program was used for the systematic coding of the data. As a result of the coding, the article examines the subject through four themes: the pre-migration religious life of Afghans, the post-migration religious life of Afghans, the religious socialization practices of Afghan migrants, and religious life in Türkiye as seen through the eyes of Afghan migrants. Also, it discusses whether Afghan migrants are developing behaviors to protect their religious personalities or foster social integration and cohesion. As a result, it concludes that Afghan migrants have strong religious identities but generally develop integration and cohesion behavior.
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Murray, Jacqueline. "Masculinizing Religious Life: Sexual Prowess, the Battle for Chastity and Monastic Identity." Florilegium 36 (November 1, 2023): 71–86. http://dx.doi.org/10.3138/flor-36.004.
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With the increasing turn to celibacy for monks and priests over the twelfth and thirteenth centuries, one avenue for performing masculinity – sexual prowess and the engendering of children – closed for monks and priests. Jacqueline Murray explores the ways in which the myth of uncontrollable male lust became deployed to enable clerics to redefine masculinity: instead of actual battle, these second sons of the military aristocracy displayed strength and prowess through fighting lust; instead of actual sexual prowess, “real men” could demonstrate masculinity through rationally controlling sexual desires.
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Čatipović-Veselica, Katija, Vesna Ilakovac, Josip Durjanček, Vjekoslav Amidžć, Dinko Burić, Damir Kozmar, Slobodan Mrdenović, and Branimir Čatipović. "Relationship of Eight Basic Emotions with Age, Sex, Education, Satisfaction of Life Needs, and Religion." Psychological Reports 77, no. 1 (August 1995): 115–21. http://dx.doi.org/10.2466/pr0.1995.77.1.115.
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Personality scores of Croatian men and women by age, occupation, education, satisfaction of life needs, and religion were examined. 842 men and 242 women whose mean age was 42 yr. ( SD, 8) represented manual labor, clerical work, and management. Employees were administered the Emotions Profile Index and a test of Life Needs Satisfaction. The Croatian women scored lower on Distrustful and Dys-control than the Croatian men and higher on Depression and Gregarious. Scores on Aggression, Depression, and Gregarious varied across age groups. The Reproduction scores of sociable and affectionate were significantly higher for managers and persons with university education. The religious employees scored higher on Depression than nonreligious persons. The Reproduction scores were significantly positively associated with all needs satisfaction scores. The Destruction scores (Aggression, Depression) were significantly negatively associated with most life needs satisfactions. The present analysis suggests men and women from Croatian groups have different personality profiles Correlations of emotional scores with ages, occupations, education, life needs satisfaction, and religion could help in modification toward positive emotional dimensions.
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Çaksen, Hüseyin. "Marriage and Marital Fidelity in Interparental Relationship: A View from Religious Perspective." Journal of Child Science 13, no. 01 (January 2023): e58-e61. http://dx.doi.org/10.1055/s-0043-1768652.
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AbstractFamily is crucial for the development and health of children. Parental disharmony and quarrels before or after divorce can negatively affect children's development and health; therefore, we strongly suggest that physicians should question the interparental relationship when evaluating a child. Marriage, which forms the basis of the family, has been accepted as the only legitimate relationship in all Divine religions that allows men and women to create their privacy and share space and contribute to the continuation of the human race. Since ancient times in all cultures and religions worldwide, interparental fidelity has been the most important thing in marriage. Happy family life is perpetuated through confidence between husband and wife and heartfelt respect and love. Immodest dress and free-and-easy behavior destroy confidence and spoil mutual respect and love. Therefore, religion has established the rule of marital fidelity. The definition of adultery in all religions consists of very similar elements. Men and women who commit adultery have been punished in various ways. In this article, we discussed marriage and marital fidelity, which determine the course of the interparental relationship, from a religious perspective to draw attention to the importance of the family institution in child health.
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Krok, Dariusz, and Beata Zarzycka. "Interpersonal Forgiveness and Meaning in Life in Older Adults: The Mediating and Moderating Roles of the Religious Meaning System." Religions 12, no. 1 (January 7, 2021): 37. http://dx.doi.org/10.3390/rel12010037.
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Forgiving others may play an important role in achieving meaning in life as it offers a valuable platform for deliberate moral acts of acceptance of positive affect, behaviour, and cognition towards a transgressor. The aim of this paper was to analyse the relationship between forgiveness and presence, and the search for meaning in life, as well as the mediating role of the religious meaning system in this relationship among older adults. A total of 205 older adults, 112 women and 93 men, participated in the study. The mean age was 72.59. The Transgression-Related Interpersonal Motivations Scale, the Meaning in Life Questionnaire, and the Religious Meaning System Questionnaire were employed in the research; revenge and avoidance revealed negative correlations with presence, whereas benevolence showed positive correlations, but not with the search for meaning in life. The religious meaning system was confirmed as a mediator in the relationships between forgiveness (revenge, avoidance, and benevolence) and both presence and the search for meaning. The findings point to the significant role played by religious beliefs and behaviour in the domain of purpose and goals. Additionally, testing the mediation and moderation effects sheds new light on the interaction of compassion- and goal-oriented mechanisms in older adults’ meaning in life.
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Krok, Dariusz, and Beata Zarzycka. "Interpersonal Forgiveness and Meaning in Life in Older Adults: The Mediating and Moderating Roles of the Religious Meaning System." Religions 12, no. 1 (January 7, 2021): 37. http://dx.doi.org/10.3390/rel12010037.
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Forgiving others may play an important role in achieving meaning in life as it offers a valuable platform for deliberate moral acts of acceptance of positive affect, behaviour, and cognition towards a transgressor. The aim of this paper was to analyse the relationship between forgiveness and presence, and the search for meaning in life, as well as the mediating role of the religious meaning system in this relationship among older adults. A total of 205 older adults, 112 women and 93 men, participated in the study. The mean age was 72.59. The Transgression-Related Interpersonal Motivations Scale, the Meaning in Life Questionnaire, and the Religious Meaning System Questionnaire were employed in the research; revenge and avoidance revealed negative correlations with presence, whereas benevolence showed positive correlations, but not with the search for meaning in life. The religious meaning system was confirmed as a mediator in the relationships between forgiveness (revenge, avoidance, and benevolence) and both presence and the search for meaning. The findings point to the significant role played by religious beliefs and behaviour in the domain of purpose and goals. Additionally, testing the mediation and moderation effects sheds new light on the interaction of compassion- and goal-oriented mechanisms in older adults’ meaning in life.
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Bierman, Alex, Yeonjung Lee, and Scott Schieman. "Chronic Discrimination and Sleep Problems in Late Life: Religious Involvement as Buffer." Research on Aging 40, no. 10 (March 26, 2018): 933–55. http://dx.doi.org/10.1177/0164027518766422.
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The association between chronic discrimination and sleep problems is important to examine in older adults because sleep is highly reactive to stress and impaired sleep has diverse adverse health effects. The association between chronic discrimination and sleep problems may, however, be confounded by a number of time-stable influences, and this association may also vary by religious involvement. In three waves (2006, 2010, and 2014) of the Health and Retirement Study ( N = 7,130), the overall association between chronic discrimination and sleep problems is negated in econometric models that control for all time-stable sources of confounding. Religious involvement does not modify this association for men, but a significant association is found among women who do not attend religious services. These analyses suggest that the association between chronic discrimination and sleep quality in late life is substantially inflated due to unobserved time-stable confounders, although women who do not attend religious services may be at risk.
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Láng, András. "Impact of attachment to God and religious coping on life satisfaction." Orvosi Hetilap 154, no. 46 (November 2013): 1843–47. http://dx.doi.org/10.1556/oh.2013.29751.
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Introduction: Effects of religiosity on satisfaction with life, mental and physical health are highly favored topics of psychology. At the same time, less attention has been directed to how individual differences in religiosity affect believers’ satisfaction with life. Aim: The aim of this study was to investigate the relationship between attachment to God, religious coping and satisfaction with life. Method: A group of Roman Catholics (n = 94; 49 women and 45 men; age, 30.8±6.2 years) filled in our the survey package. The survey package contained the following measures: Attachment to God Inventory, Brief Religious Coping Scale, and Satisfaction with Life Scale. Results: Negative religious coping and anxious attachment to God predicted lower satisfaction with life, even if demographic variables were controlled for. Conclusions: These results indicate that negative image of God is an important predictor of low satisfaction with life, which in turn can have negative impact on believers’ mental and physical health. Orv. Hetil., 154(46), 1843–1847.
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Wheeler, Rachel. "Daniel Boone and Joshua, the Mohican: American Lives and American Myths." Journal of Moravian History 21, no. 2 (November 1, 2021): 113–42. http://dx.doi.org/10.5325/jmorahist.21.2.0113.
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Abstract This article compares the life and legend of Daniel Boone (1734–1820) with that of his obscure contemporary, Joshua (1742–1806), a Mohican man whose life unfolded along a remarkably parallel, yet dramatically different course. Both men were born in the East, and moved steadily westward during their lifetimes, on roughly parallel routes. Both men were adept in Native and White ways. Yet Boone died of old age, while Joshua went to a fiery death as an accused witch at the hands of Tenskwatawa, the Shawnee Prophet. Boone became a legend during his own lifetime, while Joshua has remained consigned to a few footnotes. This article asks what narratives of America are possible with Joshua's story at the fore.
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Upenieks, Laura, Markus Schafer, and Jeremy Uecker. "Marital Religious Homogamy and Dimensions of Well-Being in Later Life: Evidence From the United States." Innovation in Aging 4, Supplement_1 (December 1, 2020): 306. http://dx.doi.org/10.1093/geroni/igaa057.981.
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Abstract Past research points to the importance of couple-level religious similarity for multiple dimensions of older adults’ partnership quality and stability, but we have a limited understanding of whether religious homogamy matters for the well-being of seniors. This study uses dyadic data from the National Social Life, Health, and Aging Project (NSHAP), a representative sample of 953 individuals ages 62–91 plus their marital or cohabiting partners. Using actor-partner interdependence models in the general structural equation model framework (GSEM), we find that religious attendance homogamy is beneficial for the physical health of men and the mental health and self-reported happiness of women. There were no associations between religious homogamy for religious importance detected. Taken together, our results attest to the ongoing importance of religious similarity—service attendance, in particular—for mental and physical well-being in later life. Future research is needed to more fully examine which mechanisms account for these patterns.
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Neusner, Jacob. "Judendomens feminina kärna. Strukturella omvändningar och deras betydelse för skapandet av det rabbinska systemet." Nordisk Judaistik/Scandinavian Jewish Studies 14, no. 1 (January 1, 1993): 45–57. http://dx.doi.org/10.30752/nj.69497.
Full textAbstract:
Rabbinic Judaism is often described as an exclusively male-dominated and patriarchal religious system. However, the structure of the core of this patriarchal religious system is deeply feminine, with a strong relational dimension. Torah studies, which only men had access to, are secondary in character: a life lead according to the commandments is necessary but not enough. God does not force humankind to subordination, but he gives answers to voluntary gifts. Man gives voluntarily, God answers voluntarily. The right relation to God is not forced, determined or manipulative, but it builds on reciprocity and response.
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Turner, Frederick. "Seven Blind Men and an Elephant: the God of Time." KronoScope 2, no. 1 (2002): 71–95. http://dx.doi.org/10.1163/15685240260186808.
Full textAbstract:
AbstractIn this paper I take as an experimental hypothesis the idea that all religions are true. The problem would be how to pack all those religious truths into the same universe: What would the universe have to be shaped like to contain them all? Given two implications that flow from the uniqueness and unity of the universe - 1. if God exists, he is in the universe; and 2. we can see things indirectly - it makes good sense to attempt to see God. Though there may not be enough room in space for the divine, there may well be room enough in time. Fraser's evolutionary universe with its hierarchy of temporal umwelts provides plenty of ways for the divine to appear in different guises. Contemporary cosmology and computational physics suggest that the universe can best be considered as made of information, engaged in computation of its own future states. If this is true, it is constituted of three warring computational systems: a timeless but unreal Bohm quantum computer, a massively parallel but badly damaged Turing machine with considerable degrees of freedom, and a genetic-algorithm ensemble of fast self-progamming computers (sentient life). These make up the emergent tricameral mind of God.