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Religiosity
Selected AbstractsLifetime alcohol use, abuse and dependence among university students in Lebanon: exploring the role of religiosity in different religious faithsADDICTION, Issue 6 2009Lilian A. Ghandour ABSTRACT Aims To examine alcohol consumption and the role of religiosity in alcohol use disorders in Christian, Druze and Muslim youth in Lebanon, given their distinct religious doctrines and social norms. Methods Using a self-completed anonymous questionnaire, data were collected on 1837 students, selected randomly from two large private universities in Beirut. Life-time abuse and dependence were measured as per the Diagnostic and Statistical Manual version IV. Findings Alcohol use was more common in Christians, who started drinking younger and were twice as likely to be diagnosed with abuse and dependence. However, among ever drinkers, the odds of alcohol use disorders were comparable across religious groups. Believing in God and practising one's faith were related inversely to alcohol abuse and dependence in all religious groups, even among ever drinkers (belief in God only). The associations were sometimes stronger for Muslims, suggesting that religiosity may play a larger role in a more proscriptive religion, as postulated by,reference group theory'. Conclusions Students belonging to conservative religious groups may be shielded from the opportunity to try alcohol. Once an ever drinker, however, religion is not related to the odds of an alcohol use disorder. Religiosity (i.e. belief in God and religious practice) is, nevertheless, related inversely to alcohol-related problems, even among drinkers. Findings from this culturally and religiously diverse Arab country corroborate the international literature on religion, religiosity and alcohol use, highlighting potential differences between Christians and Muslims. [source] Development and psychometric testing of a new geriatric spiritual well-being scaleINTERNATIONAL JOURNAL OF OLDER PEOPLE NURSING, Issue 3 2008Karen S. Dunn PhD Aims and objectives., Assess the psychometric properties of a new geriatric spiritual well-being scale (GSWS), specifically designed for older adults. Background., Religiosity and spiritual wellness must be measured as two distinct concepts to prevent confounding them as synonymous among atheist and agnostic population. Design., A test,retest survey design was used to estimate the psychometric properties. Methods., A convenience sample of 138 community-dwelling older adults was drawn from the inner city of Detroit. Data were collected using telephone survey interviews. Data analyses included descriptive statistics, structural equation modelling, reliability analyses, and point-biserial correlations. Results., The factorial validity of the proposed model was not supported by the data. Fit indices were ,2 = 185.98, d.f. = 98, P < 0.00, goodness-of-fit index of 0.85, comparative fit index of 0.87 and root mean error of approximation of 0.08, indicating a mediocre fit. Reliability statistics for the subscales ranged from being poor (0.36) to good (0.84) with an acceptable overall scale alpha of 0.76. Participants' performance stability and criterion-related validity were also supported. Conclusions., The GSWS is an age-specific assessment tool that was developed specifically to address a population's cultural diversity. Future research endeavors will be to test the psychometric properties of this scale in culturally diverse older adult populations for further instrument development. Relevance to clinical practice., Nurses need to recognize that agnostics/atheists have spiritual needs that do not include religious beliefs or practices. Thus, assessing patients' religious beliefs and practices prior to assessing spiritual well-being is essential to prevent bias. [source] Diverse Supernatural Portfolios: Certitude, Exclusivity, and the Curvilinear Relationship Between Religiosity and Paranormal BeliefsJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 3 2010Joseph O. Baker Studies have attempted to understand the association between more conventional supernatural (religious) beliefs and practices and less conventional "paranormal" supernatural beliefs. Some have posited that the two comprise incompatible cultural spheres and belief systems, while others have argued that supernatural religious beliefs are "small steps" toward less conventional paranormal views (such as belief in astrology and telekinesis). We build upon recent scholarship outlining a more nuanced, nonlinear relationship between religiosity and paranormal beliefs by identifying a specific niche of believers who are particularly likely to dabble in unconventional supernatural beliefs. Strong believers in the paranormal tend to be characterized by a nonexclusive spiritualist worldview, as opposed to materialist or exclusive religious outlooks. Paranormal believers tend to be characterized by moderate levels of religious belief and practice, and low levels of ideological exclusivity. In general, the relationship between more conventional religiosity and paranormal beliefs is best conceptualized as curvilinear. [source] Religiosity, Self-Control, and Virginity Status in College Students from the "Bible Belt": A Research NoteJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 3 2010Alexander T. Vazsonyi Using a sample of college students (N,= 904) from the "Bible Belt," this study examines the effect of religiosity and self-control on late adolescents' delay in initiating sexual intercourse or oral sex. Findings from logistic regressions provide evidence that for each one unit increase in self-control, the odds of a male remaining a virgin or of delaying oral sex increased by a factor of 1.82 and 2.84, respectively, while for females, the odds of not engaging in oral sex increased by a factor of 1.67. In addition to the effect of self-control, a one unit increase in religiosity results in the odds of a male remaining a virgin by a factor of 3.86 and 3.30, respectively. For females the odds are increased by a factor of 4.13 and 2.60, respectively. Mediation tests also provided evidence that self-control mediated the effects by religiosity on both dependent measures. Thus, both religiosity and self-control independently and additively function as key social control mechanisms that promote late adolescent health. [source] A Power-Control Theory of Gender and ReligiosityJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 2 2009Jessica L. Collett The fact that women are more religious than men is one of the most consistent findings in the sociology of religion. Miller and Stark (2002) propose that a gender difference in risk preference of physiological origin might explain this phenomenon. While acknowledging the utility of their risk-preference mechanism, we believe that their assumption regarding the genesis of this difference is a premature concession to biology. Returning to Miller's original paper on gender, risk, and religiosity, we draw on power-control theory (PCT), developed in the work of John Hagan and colleagues, to introduce a plausible socialization account for these differences. We evaluate these claims using data from the General Social Survey. Women raised by high-socioeconomic status (SES) mothers are less religious than women raised by low-education mothers, but mother's SES has little effect on men's chances of being irreligious and father's SES has a negligible effect on the gender difference in religiosity. [source] Christian Religiosity and New Age Spirituality: A Cross-Cultural ComparisonJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 1 2009Dick Houtman First page of article [source] The Earnings of American Jewish Men: Human Capital, Denomination, and ReligiosityJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 4 2008BARRY R. CHISWICK This article analyzes the determinants of the earnings of American Jewish men using the 2000/2001 National Jewish Population Survey. Nonresponse to the question on earnings is analyzed. Earnings are related to conventional human capital variables, as well as Jewish-specific variables. Except for the size of place and region variables, the standard human capital variables have similar effects for Jewish men and the general male population. Jewish day schooling as a youth enhances earnings. Earnings vary by denomination, with Jewish men who identify their denomination as Conservative earning the most, with secular and Orthodox Jews earning less. The effect on earnings of religiosity (measured by synagogue attendance) is not monotonic. Earnings are highest for those who attend about once a week, are lower for those who attend daily, and are lowest for those who never attend. [source] The Education-Contingent Association Between Religiosity and Health: The Differential Effects of Self-Esteem and the Sense of MasteryJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 4 2008SCOTT SCHIEMAN Using data from a representative sample of adults in Toronto, Canada, I examine the education-contingent association between religiosity (subjective religiosity and religious attendance) and four health-related outcomes: depression, anxiety, alcohol use, and self-rated health. I also test the extent that two personal resources,the sense of mastery and self-esteem,contribute to those associations. Findings indicate that subjective religiosity and attendance are generally associated with lower levels of depression, anxiety, alcohol use, and poor health. Moreover, although not entirely uniform, subjective religiosity and attendance tend to be associated more negatively with these outcomes among individuals with fewer years of education. While the sense of mastery suppresses the education-contingent influence of religiosity on distress outcomes, self-esteem generally contributes to those patterns. On balance, the suppression effects of mastery are offset by the explanatory effects of self-esteem. These findings elaborate on the well-established association between religiosity and health by illustrating education-contingent effects and potential counterbalancing roles of personal resources in these processes. [source] Social Group and Moral Orientation Factors as Mediators of Religiosity and Multiple Attitude TargetsJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 3 2008KENNETH I. MAVOR Although there is a tradition of examining generalized discrimination against multiple targets, recent studies have tended to consider race and homosexuality as separate targets without considering their relationship with each other. Recent studies have also argued for a moral dimension in attitudes to homosexuality, but this has not yet been explicitly modeled as an explanation for patterns of social attitudes. In a questionnaire study of practicing Australian Christians (N= 143), we examined the relationship of religious orientation and ideology (intrinsic, extrinsic, fundamentalism, orthodoxy, and quest) with four attitude targets (Aboriginal Australians, women, homosexual persons, and abortion). Using structural equation modeling (SEM), we develop a two-factor model, incorporating group and moral orientation factors, which completely mediates the relationships between the religiosity variables and the social attitudes. Religiosity variables exhibit different patterns of correlation with the two factors. The two-factor model provides a useful framework for further exploration of socially and politically contested attitudes. [source] The Effect of Religiosity on Tax Fraud Acceptability: A Cross-National AnalysisJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 3 2006STEVEN STACK Religion provides an important basis for social integration and the prevention of deviant behavior, such as tax fraud, a crime that costs society billions of dollars in lost revenue. The literature on tax fraud and tax fraud acceptability (TFA) has neglected religiosity as a social bond that may deter this type of behavior. Furthermore, existing work is based on the United States; there are no systematic cross-national studies. In particular, there is no research exploring the "moral communities" hypothesis that religiosity's effect on deviance will vary according to the strength of national moral communities. The present study addresses these two gaps in the literature by analyzing data on 45,728 individuals in 36 nations from the World Values Surveys. We control for other predictors of TFA, including social bonds, economic strain, and demographic factors. The results determined that the higher the individual's level of religiosity, the lower the TFA. Results on the moral community's hypothesis were mixed. However, in a separate analysis of individual nations, the presence of a "moral community" (majority of the population identifies with a religious group) explained 39 percent of the variation in the presence or absence of the expected religiosity-TFA relationship. Furthermore, the presence of a communist regime in a nation, often known for the oppression of religious groups who then may view the regime as illegitimate, diminished the impact of religion on TFA. [source] Predictors of Religiosity Among Youth Aged 17,22: A Longitudinal Study of the National Survey of ChildrenJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 4 2002Marjorie Lindner Gunnoe Predictors of youth religiosity were developed from eight domains: childhood training, religious schooling, cognitive ability, psychodynamic need, parenting style, role models, family life cycle, and background demographics. Data are from the National Survey of Children (NSC). Predictors were assessed when participants were 7,11 and 11,16 years of age. Religiosity was assessed when participants were 17,22 years (N = 1,046). After identifying the best predictors within a domain, an across-domain regression analysis was conducted to determine the predictors' relative contributions. The best predictors of youth religiosity were ethnicity and peers' church attendance during high school. Other predictors were, in order of decreasing magnitude: residence in the south, gender, religious schooling during childhood, maternal religiosity, church attendance during childhood, the importance mothers placed on childhood religious training, and an interaction variable identifying religious mothers who were very supportive. These analyses attest to the primacy of religious role models in the development of youth religiosity. [source] Two Dimensions of Attachment to God and Their Relation to Affect, Religiosity, and Personality ConstructsJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 4 2002Wade Rowatt In this study we sought to address several limitations of previous research on attachment theory and religion by (1) developing a dimensional attachment to God scale, and (2) demonstrating that dimensions of attachment to God are predictive of measures of affect and personality after controlling for social desirability and other related dimensions of religiosity. Questionnaire measures of these constructs were completed by a sample of university students and community adults (total n= 374). Consistent with prior research on adult romantic attachment, two dimensions of attachment to God were identified: avoidance and anxiety. After statistically controlling for social desirability, intrinsic religiousness, doctrinal orthodoxy, and loving God image, anxious attachment to God remained a significant predictor of neuroticism, negative affect, and (inversely) positive affect; avoidant attachment to God remained a significant inverse predictor of religious symbolic immortality and agreeableness. These findings are evidence that correlations between attachment to God and measures of personality and affect are not merely byproducts of confounding effects of socially desirable responding or other dimensions of religiosity. [source] A relational framework for the study of religiosity and spirituality in the lives of African AmericansJOURNAL OF COMMUNITY PSYCHOLOGY, Issue 5 2001Jacqueline S. Mattis Religiosity and spirituality are defining features of African American life. However, within psychology, research on African American religiosity and spirituality has proceeded without benefit of a conceptual framework. This paper labors toward a framework that examines the roles of religion and spirituality in the development and maintenance of social relationships. We review empirical research on the role of religion and spirituality in the lives of African Americans with an eye toward illuminating the affective, cognitive, and behavioral mechanisms through which religion and spirituality shape individual, family, and communal relationships across the developmental span. Future directions for quantitative and qualitative research on African American religious and spiritual life are suggested. © 2001 John Wiley & Sons, Inc. [source] Afro-Cuban Religiosity, Revolution, and National IdentityJOURNAL OF LATIN AMERICAN & CARIBBEAN ANTHROPOLOGY, Issue 2 2006Christine Ayorinde No abstract is available for this article. [source] The Moderating Effect of Religiosity on the Genetic Variance of Problem Alcohol UseALCOHOLISM, Issue 9 2010Tanya M. M. Button Background:, Previous studies have demonstrated that the heritability of alcohol-related phenotypes depends upon the social background in which it is measured (e.g., urbanicity, marital status, and religiosity). The aim of the current study was to identify whether religiosity moderated the genetic variance of problem alcohol use in men and women at two time points: adolescence and early adulthood. Method:, Participants were 312 male MZ pairs, 379 female MZ pairs, 231 male DZ pairs, 235 female DZ pairs, and 275 opposite sex DZ pairs participating in the University of Colorado Center on Antisocial Drug Dependence. Religiosity was measured using the Value on Religion Scale (Jessor and Jessor, 1977), and problem alcohol use was measured using the Composite International Diagnostic Interview,Substance Abuse Module (Cottler et al., 1989). Data were analyzed using a model-fitting approach to the twin data. Results:, In adolescence, genetic variance of problem alcohol use decreased significantly with increasing levels of religiosity in both men and women, whereas in early adulthood, religiosity did not moderate the genetic variance of problem alcohol use in either men or women. Conclusion:, Religiosity appears to moderate the genetic effects on problem alcohol use during adolescence, but not during early adulthood. The reduced genetic variance for problem alcohol use in adolescence may be the consequence of greater social control in adolescence than in young adulthood. [source] Marriage or cohabitation: a competing risks analysis of first-partnership formation among the 1958 British birth cohortJOURNAL OF THE ROYAL STATISTICAL SOCIETY: SERIES A (STATISTICS IN SOCIETY), Issue 2 2000Ann Berrington A discrete time competing risks hazards model is used to analyse entry into first partnership among men and women born in Britain in 1958. Using a life-course approach we identify family background and current life experiences which affect the timing and type of first-partnership formation. Education is a key factor influencing the age of entry into first partnership and whether or not the respondent will experience pregnancy before forming the partnership. Religiosity, experience of parental separation and the geographical region of residence are more important in affecting the decision to cohabit rather than to marry directly. The analyses highlight the importance of transitions in other domains such as leaving the parental home in encouraging cohabitation. [source] Modes of Religiosity: A Cognitive Theory of Religious TransmissionAMERICAN ANTHROPOLOGIST, Issue 1 2006MICHAEL WINKELMAN Modes of Religiosity:. Cognitive Theory of Religious Transmission. Harvey Whitehouse. Lanham, MD: Rowman and Littlefield Publishers, Inc., 2004. 208 pp. [source] Beyond Material Explanations: Family Solidarity and Mortality, a Small Area-level AnalysisPOPULATION AND DEVELOPMENT REVIEW, Issue 1 2010Jon Anson Social solidarity, being embedded in a network of binding social relationships, tends to extend human longevity. Yet while average incomes in the Western world, and with them, life expectancies, have risen dramatically, the second demographic transition has occasioned a breakdown in traditional family forms. This article considers whether these trends in family life may have slowed the rise in life expectancy. I present a cross-sectional analysis of Israeli statistical areas (SAs), for which I construct indexes of Standard of Living (SOL), Traditional Family Structure (TFS), and Religiosity (R). I show that (1) increases in all three of these indexes are associated with lower levels of mortality, (2) male mortality is more sensitive to differences in SOL and TFS than is female mortality, and (3) net of differences in SOL and TFS, there is no difference in the mortality levels of Arab and Jewish populations. [source] Religiosity, spirituality, and psychological distress in African-Americans at risk for having a hereditary cancer predisposing gene mutation,AMERICAN JOURNAL OF MEDICAL GENETICS, Issue 1 2009Anita Y. Kinney Abstract Elevated psychological distress has been observed among people at increased risk for familial cancer. Researchers consider religiosity and spirituality (RS) to be positive coping mechanisms associated with reduced psychological distress. Relatively little is known about the impact of RS on genomic health issues. The objectives of our study were: (1) describe the prevalence of RS and depressive symptoms and (2) explore how RS relates to psychological distress in a cohort of individuals with a ,25% prior probability of a genetic predisposition to cancer. Participants (n,=,99) were drawn from an African-American, Louisiana-based kindred with a mutation at the BRCA1 locus. This analysis reports findings from a survey assessing RS and the use of three types of religious coping styles: collaborative, self-directing, and deferring. Clinically significant depressive symptoms were relatively high (27%); with females (33%) more likely than males (17%) to report symptoms (P,<,0.01). The majority of participants reported being highly religious. The most commonly employed religious problem solving style used by participants was collaborative (; SD,=,5.8) versus self-directing (; SD,=,5.1) and deferring (; SD,=,6.3). We did not observe significant associations between RS indicators and psychological distress, nor did we observe appreciable differences related to gender or risk perception. Although RS beliefs and practices are important for many African-Americans, we did not find evidence that indicators of self-reported RS are associated with psychological distress prior to genetic counseling and testing. © 2009 Wiley-Liss, Inc. [source] The role and impact of personal faith and religion among genetic service providers,AMERICAN JOURNAL OF MEDICAL GENETICS, Issue 1 2009Gail Geller Abstract This paper describes the impact of genetic service providers' personal faith and religious values on their experiences interacting with colleagues and patients. We surveyed 480 clinical geneticists (MDs), genetic counselors (GCs), and genetic nurses randomly selected from their professional associations, and then interviewed a sample of survey respondents. Outcomes included religiosity, coping with distress through spiritual beliefs, and personal value conflicts (PVCs). Two hundred fourteen providers completed the survey out of an estimated 348 eligible (61% response rate). Importance attributed to regular attendance at religious services ranged from 39% (not at all important) to 27% (very important). Reliance on religion and spiritual beliefs as a source of comfort ranged from 48% (never) to 33% (sometimes or often). Religiosity varied by discipline with 58% of nurses thinking regular attendance at religious services was moderately or very important as compared to 47% of GCs and 30% of MDs (P,=,0.006). Ten percent of respondents had difficulty reconciling their own faith with being a genetics professional, 14% felt the need to hide their own faith from their colleagues or patients, 7% thought their professional stance was not consistent with their personal values, and 4% felt ostracized by the genetics community because of their personal beliefs. The experience of such PVCs was positively correlated with religiosity (r,=,0.35; P,<,0.0001). GCs were more likely to experience PVCs than MDs or nurses (P,=,0.013). Data from the interviews (N,=,54) support these findings. A significant minority of genetic service providers are religiously observant and rely on their religious values to cope with distress. These individuals often experience difficulty reconciling their religious beliefs with the expectations of their profession, and sharing their beliefs with their colleagues and patients. Efforts should be made to prevent or reduce the secrecy surrounding personal faith and religion among genetics professionals. © 2009 Wiley-Liss, Inc. [source] Haunting Encounters (The Palm at the End of the Mind: Relatedness, Religiosity, and the Real, By Michael Jackson)ANTHROPOLOGY & HUMANISM, Issue 1 2010Rebecca A. Allahyari No abstract is available for this article. [source] Psychological well-being and pilgrimage: Religiosity, happiness and life satisfaction of Ardh,Kumbh Mela pilgrims (Kalpvasis) at Prayag, IndiaASIAN JOURNAL OF SOCIAL PSYCHOLOGY, Issue 4 2009Saurabh Maheshwari Pilgrimage is an important aspect of our life and has both religious as well as spiritual significance. The present study examined the relationship of religiosity, happiness and satisfaction with life in the case of pilgrims in a very special cultural context of the Ardh-Kumbh Mela (held in Prayag, Allahabad, India) during the months of January and February, 2007). The study specifically examined these relationships in a sample of Kalpvasis (pilgrims who stay at the banks of the Sangam for a month in the holy city of Prayag during the Mela period). One hundred and fifty-four Kalpvasis participated in the study. Positive association between religiosity, happiness and life satisfaction was obtained. Results showed that gender did not have a significant role on these relations in the case of pilgrims. Implications of these results are discussed. [source] FASHIONS AND FUNDAMENTALISMS IN FIN-DE-SIÈCLE YEMEN: Chador Barbie and Islamic SocksCULTURAL ANTHROPOLOGY, Issue 2 2007ANNE MENELEY This article examines the complex relationships between changing forms of commodity production and consumption and changing styles of religiosity in Zabid, the Republic of Yemen. I examine a couple of prominent logics of veiling in Fin-de-Siècle Yemen: Some reformist women add "Islamic socks" and gloves to their already fully modest garb, while other women don chadors that decorate these garments with embroidery, making them into items of fashionable consumption and adornment. Other commodities, like a Chador Barbie that I found in Yemen's suq, are used to think through changing practices of consumption, adornment, and women's sociability in Zabid. [source] Previous experience of spontaneous or elective abortion and risk for posttraumatic stress and depression during subsequent pregnancyDEPRESSION AND ANXIETY, Issue 8 2010Lydia Hamama Abstract Background: Few studies have considered whether elective and/or spontaneous abortion (EAB/SAB) may be risk factors for mental health sequelae in subsequent pregnancy. This paper examines the impact of EAB/SAB on mental health during subsequent pregnancy in a sample of women involved in a larger prospective study of posttraumatic stress disorder (PTSD) across the childbearing year (n=1,581). Methods: Women expecting their first baby completed standardized telephone assessments including demographics, trauma history, PTSD, depression, and pregnancy wantedness, and religiosity. Results: Fourteen percent (n=221) experienced a prior elective abortion (EAB), 13.1% (n=206) experienced a prior spontaneous abortion (SAB), and 1.4% (n=22) experienced both. Of those women who experienced either an EAB or SAB, 13.9% (n=220) appraised the EAB or SAB experience as having been "a hard time" (i.e., potentially traumatic) and 32.6% (n=132) rated it as their index trauma (i.e., their worst or second worst lifetime exposure). Among the subset of 405 women with prior EAB or SAB, the rate of PTSD during the subsequent pregnancy was 12.6% (n,51), the rate of depression was 16.8% (n=68), and 5.4% (n,22) met criteria for both disorders. Conclusions: History of sexual trauma predicted appraising the experience of EAB or SAB as "a hard time." Wanting to be pregnant sooner was predictive of appraising the experience of EAB or SAB as the worst or second worst (index) trauma. EAB or SAB was appraised as less traumatic than sexual or medical trauma exposures and conveyed relatively lower risk for PTSD. The patterns of predictors for depression were similar. Depression and Anxiety, 2010.© 2010 Wiley-Liss, Inc. [source] SPECIAL SECTION: EVALUATION OF THE WESTERN AUSTRALIAN CANNABIS INFRINGEMENT NOTICE SCHEME,PHASE 1: Community attitudes towards cannabis law and the proposed Cannabis Infringement Notice scheme in Western AustraliaDRUG AND ALCOHOL REVIEW, Issue 4 2005JAMES FETHERSTON Abstract Western Australia (WA) became the fourth Australian jurisdiction to adopt a prohibition with civil penalties scheme for minor cannabis offences when its Cannabis Infringement Notice (CIN) scheme became law on 22 March 2004. Previous criminological research has demonstrated the importance of public attitudes towards the law in determining the effectiveness of legislation. This survey represents the first phase of a pre-post study that attempted to gauge public attitudes towards the legal status of cannabis, the proposed legislative reforms surrounding the drug and their likely effects. A random telephone survey of 809 members of the WA population was conducted prior to the implementation of the new laws with a view to exploring contemporary views of the existing legal status of cannabis, attitudes to the proposed legislative model and respondent perceptions of its likely effects. Despite cannabis being viewed negatively by large numbers of the sample, criminal penalties for minor cannabis offences were viewed as inappropriate and ineffective. Once explained, the proposed civil penalty scheme was viewed as ,a good idea' by 79% of the sample, despite significant differences due to personal experience of cannabis use, political affiliation, religiosity and age of offspring. Most believed that the legislative change would not result in changes to levels of cannabis use (70%) or ease of obtaining cannabis (59%). These data suggest that prior to its implementation the new legislation was highly acceptable to the majority of the community. These baseline data will be compared with data to be collected at the post-change phase of the study to allow empirical observations of attitudinal and behavioural changes occurring in the community. [source] ECONOMICS, RELIGION AND THE DECLINE OF EUROPE,ECONOMIC AFFAIRS, Issue 4 2004Niall Ferguson This article asks whether there is any casual connection between the contemporaneous decline in industriousness and religiosity in Europe over the past 25 years. In the United States working hours and levels of religious faith and observance have held steady or even increased over this period. But in most European countries they have declined together. Could this be a posthumous vindication of Max Weber's thesis about the Protestant work ethic and the rise of capitalism? Though there clearly are some important links between religion and economic behaviour, the article concludes that the evidence does not perfectly fit Weber's theory, which emphasised abstinence rather than consumption as a determinant of economic development. [source] ECONOMIC GROWTH AND THE SEPARATION OF CHURCH AND STATE: THE FRENCH CASEECONOMIC INQUIRY, Issue 4 2010RAPHAËL FRANCK This article provides a test of the secularization hypothesis, which argues that economic growth, industrialization, increased literacy, and low fertility decrease religiosity. It focuses on the elections of the secular politicians who voted in favor of the separation between Church and State in the French Parliament in 1905. If the secularization hypothesis is correct, these secular politicians should have been elected in the most developed areas of France at the turn of the twentieth century. Contrary to the predictions of the secularization hypothesis, we find that the support for secular politicians originated in the rural areas of France. (JEL Z12, D72, N43) [source] Lifetime alcohol use, abuse and dependence among university students in Lebanon: exploring the role of religiosity in different religious faithsADDICTION, Issue 6 2009Lilian A. Ghandour ABSTRACT Aims To examine alcohol consumption and the role of religiosity in alcohol use disorders in Christian, Druze and Muslim youth in Lebanon, given their distinct religious doctrines and social norms. Methods Using a self-completed anonymous questionnaire, data were collected on 1837 students, selected randomly from two large private universities in Beirut. Life-time abuse and dependence were measured as per the Diagnostic and Statistical Manual version IV. Findings Alcohol use was more common in Christians, who started drinking younger and were twice as likely to be diagnosed with abuse and dependence. However, among ever drinkers, the odds of alcohol use disorders were comparable across religious groups. Believing in God and practising one's faith were related inversely to alcohol abuse and dependence in all religious groups, even among ever drinkers (belief in God only). The associations were sometimes stronger for Muslims, suggesting that religiosity may play a larger role in a more proscriptive religion, as postulated by,reference group theory'. Conclusions Students belonging to conservative religious groups may be shielded from the opportunity to try alcohol. Once an ever drinker, however, religion is not related to the odds of an alcohol use disorder. Religiosity (i.e. belief in God and religious practice) is, nevertheless, related inversely to alcohol-related problems, even among drinkers. Findings from this culturally and religiously diverse Arab country corroborate the international literature on religion, religiosity and alcohol use, highlighting potential differences between Christians and Muslims. [source] Prevalence and socio-demographic correlates of drug use among adolescents: results from the Mexican Adolescent Mental Health SurveyADDICTION, Issue 8 2007Corina Benjet ABSTRACT Aims To estimate the life-time and 12-month prevalence of illicit drug use among Mexican adolescents, the age of onset of first drug use and the socio-demographic correlates. Method A multi-stage probability survey of adolescents aged 12,17 years residing in the Mexico City Metropolitan Area was carried out in 2005. Adolescents were administered the computer-assisted adolescent version of the World Mental Health Composite International Diagnostic Interview by trained lay interviewers in their homes. The response rate was 71% (n = 3005). Descriptive and logistic regression analyses were performed considering the multi-stage and weighted sample design of the survey. Findings Of the adolescents, 5.2% have ever tried illicit drugs, 2.9% in the last 12 months. The most frequently used drugs are marijuana, followed by tranquilizers/stimulants. The median age of first use is 14 years. Correlates of life-time drug use are older age, having dropped out of school, parental drug problems, low religiosity and low parental monitoring. Conclusions While drug use among Mexican adolescents is lower than among adolescents from other developed countries, its increasing prevalence with age and the narrowing male/female ratio calls for firm public health actions, particularly prevention strategies. [source] Psychoses of epilepsy in Babylon: The oldest account of the disorderEPILEPSIA, Issue 9 2008Edward H. Reynolds Summary We have previously published translations of Babylonian texts on epilepsy and stroke, which we believe to be the oldest detailed accounts of these neurological disorders from the second millennium BC. We now present a short Babylonian text, which clearly describes what are today known as interictal or schizophrenia-like psychoses of epilepsy. The text includes many of the classical symptoms of the syndrome, for example, paranoid delusions, hallucinations and mood disorders, as well as religiosity and hyposexuality, which have only been crystallized in the twentieth century. The Babylonians were remarkably good observers of human disease and behavior but had little or no understanding of pathology or brain function. Although they recognized many natural causes of disease, epilepsy and behavior disorders were attributed to supernatural, usually evil forces, the forerunner of the Greek concept of the Sacred Disease. [source] | ||||||||||||||||||||||||||||||||||