Religiosity

In modern Indonesian society, the number of wearer of jilbab as Islamic veil is growing significantly. The veil has now been worn by all segments of Indonesian women, whereas in the 1970s it is only used by teenagers in school hours. Furthermore, the veil has become a daily outfit of women politicians, bank workers and even the artists. With this florescene, various modes of veiling evolve and veil boutiques are popping up in major cities in Indonesia. Various names then appear from slang to shar'i veil, i.e. in line with Islamic law, given the diverse groups wear veil with different style. In its development the veil is even featured in the fashion show. As wearing veil is assumed to relate to religious injunction, the increasing number of its users is associated with an increase in public religious observance. Islamization of life is taking place in society, although not in the fundamentalistic or radicalistic pattern. Post secularism may be appropriate concept to describe this phenomenon. However, it is argued that this growing use of veil has no relation with religiosity, since it is just a part of modern life of Indonesian women. Nevertheless, wearing jilbab constitutes important cultural change occurring among Indonesian Muslim women. This paper is to describe the development of wearing veil among modern Muslim woman in Indonesia, questioning whether or not it is related to the religious consciousness of the wearer.

Organ donation is below the expected number of cadaver donors (ppm) per million population in the world. The country with the highest number of cadaver donors per million in the world is Spain. In 2019, it was determined the number of cadaver donors per million as 48,9 in Spain. At the same year, in Turkey, the number of cadaver donors per million was determined as 7,54. There are many reasons why number of cadaver donors in Turkey is low. Main reasons are religious ground and insufficient knowledge. A large number of studies, the major factor for determining the attitudes towards organ donation is seem to be religion and religiosity. With the religiosity level of people in Turkey, the attitudes towards organ donation are becoming more important. For this reason, there is a need in literature for new studies that related to the relation between organ donation and religion. Therefore, the aim of this research is to fill the gap on the relation religiosity among organ donation in the literature. Under the guidance of studies dealing with the relationship between individual religion, religious practices and organ donation attitudes, the following hypotheses were tested: 1. The attitudes towards organ donation differentiated by gender. 2. The religious practices and individual religiosity differentiated by gender. 3. There is a positive correlation between the dimension of benevolence & moral values/belief values, and religious practices & individual religiosity. 4. There is a negative correlation between the dimension of benevolence & moral/belief values, and fear of medical neglect & bodily injury. 5. Religious practice predicts the values of benevolence, moral/belief values, fear of medical neglect, and fear of bodily injury. 6. Individual religiosity predicts the values of benevolence, moral/belief values, fear of medical neglect, and fear of bodily injury. 7. The value of benevolence and the dimension of moral/belief values predict both the fear of medical neglect and bodily injury.
In this study, religiosity and the attitudes towards organ donation was examined. Religiosity was examined as religious practices and individual religion. The attitudes towards organ donation have two aspects called as positive and negative. The positive aspect of attitudes towards organ donation consists of the value of charity and moral/belief, at the same time the negative aspect of it consists of the fear of medical neglect and bodily injury.
The sample of research consisted of 205 (M: 26,3%, F: 73,7%) university students. The average age of the participants was determined to be 21.56. In this research, the scale of attitudes towards organ donation, the scale of religiosity
practices and the inventory of individual religiosity were used to measure the variable of religiosity. The scale of attitudes towards organ donation was developed by Parisi and Katz. The scale of religious practices was developed by Ayten and the inventory of individual religiosity was developed by Zagumny et al. The scales used in the study were statistically reliable and validity.
In this study's results, it was seen that a statistically significant level of differentiation was found in the dimension of bodily injury fear, which represents the negative level of attitudes towards organ donation by gender. Moreover, the level of religious worship was also differated by gender.  In the considering the relations, the individual religiosity was correlated with the values of benevolence and moral/belief. Additionally, a significant correlation was also found between the sub-dimensions of attitudes toward organ donation. In study, it was also found that there was a statistical regression relation between individual religiosity and sub-dimension of attitudes towards organ donation which are the value of benevolence and moral/belief. According to the findings of this study, it is possible to say that the dimension of benevolence and moral/belief values that constitute the positive aspect of the attitudes towards organ donation were negatively regression relations with the fear of medical neglect and bodily injury that constitute the negative aspect of attitudes towards organ donation.
Keywords: Psychology of Religion, Organ Donation Attitudes, Religiosity, Religious Practices, Individual Religion.
Dünyada organ bağışı, milyon başına düşen kadavra donör sayısı (pmp) olarak beklenilenin altında seyretmektedir. Dünyada milyon başına düşen kadavra donör sayısı en fazla olan ülke İspanya’dır. 2019 yılında, İspanya’da milyon başına düşen kadavra donör sayısı 48,9 olarak tespit edilmiştir. Türkiye’de ise 2019 yılında milyon başına düşen kadavra donör sayısı 7,54 olarak belirlenmiştir. Ülkemizdeki organ bağışçı sayısının düşük olmasının altında birçok neden yatmaktadır. Dini gerekçelerle organ bağışı yapılmaması ve bu konuda yeteri kadar bilinçli ve bilgili olunmaması en başta gelen nedenlerdendir. Yapılan çalışmalara bakıldığında organ bağışı tutumlarında dindarlık veya din belirleyici ve büyük bir etken olarak görülmektedir. Ülkemizdeki dindarlık oranı değerlendirildiğinde organ bağışı tutumlarına yönelik davranışlar daha da önem kazanmaktadır. Bu nedenle literatürde din ile organ bağışı ilişkisini araştıran çalışmalara ihtiyaç duyulmaktadır. Bu çalışmanın yapılma amacı literatürdeki dindarlık ile organ bağışı arasındaki ilişkiye yönelik ihtiyacı karşılamaktır. Buna bağlı olarak araştırmada şu hipotezler test edilmiştir: 1. Cinsiyete göre organ bağışı tutumlarında farklılaşma vardır. 2. Cinsiyete göre dini ibadet ve bireysel dindarlıkta farklılaşma vardır. 3. Yardımseverlik ve ahlak/inanç değerleri boyutu ile dini ibadet ve bireysel dindarlık arasında pozitif yönde korelasyon ilişkisi bulunmaktadır. 4. Yardımseverlik ve ahlak/inanç değerleri boyutuyla tıbbi ihmal korkusu ve bedensel yaralanma korkusu arasında negatif yönde ilişki vardır. 5. Dini ibadet, yardımseverlik ve ahlak/inanç değerlerini, tıbbi ihmal korkusunu ve bedensel yaralanma korkusunu yordamaktadır. 6. Bireysel dindarlık, yardımseverlik ve ahlak/inanç değerlerini, tıbbi ihmal korkusunu ve bedensel yaralanma korkusunu yordamaktadır. 7. Yardımseverlik ve ahlak/inanç değerleri boyutu, tıbbi ihmal korkusu ve bedensel yaralanma korkusunu yordamaktadır.
Bu çalışmada dindarlık ile organ bağışı tutumları arasındaki ilişkiler incelenmiştir. Dindarlık, bireysel dindarlık ve dini ibadetler olarak iki ayrı değişken olarak ele alınmıştır. Organ bağışı tutumlarının ise pozitif ve negatif olmak üzere iki yönü bulunmaktadır. Organ bağışı tutumunun pozitif yönünü; yardımseverlik ve ahlak/inanç değerleri, negatif yönünü ise tıbbi ihmal korkusu ve bedensel yaralanma korkusu temsil etmektedir.
Çalışmanın örneklemi 205 (E: 26,3%, K: 73,7%) üniversite öğrencisinden oluşmaktadır. Örneklemin yaş ortalaması 21.56’dır. Çalışmada organ bağışı tutum ölçeği, dini ibadet ölçeği ve bireysel dindarlık ölçeği kullanılmıştır. Organ Bağışı Tutum Ölçeği, Parisi ve Katz (1986) tarafından geliştirilmiş, Kent ve Owens (1995) tarafından tekrar revize edilmiştir. Sayın (2016) ise organ bağışı tutum ölçeğini Türkçe’ye uyarlamıştır. Dini İbadet ölçeği Ayten (2012) tarafından geliştirilmiştir. Bireysel Dindarlık Ölçeği ise Zagumny vd. (2012) tarafından geliştirilmiş, Ayten (2012) tarafından Türkçe’ye uyarlanmıştır. Çalışmada kullanılan ölçeklerin tümü istatistiki olarak güvenilir ve geçerlilik testlerinden geçmiştir.
Çalışmanın sonuçlarına bakıldığında; cinsiyet farklılaşmasına göre organ bağışı tutum ölçeğinin olumsuz alt boyutu olan bedensel yaralanma korkusu boyutunda istatistiki olarak anlamlı düzeyde farklılaşma bulunmuştur. Ayrıca cinsiyete göre dini ibadet konusunda da gruplar arasında farklılaşma tespit edilmiştir. Bireysel dindarlık ile yardımseverlik ve ahlak/inanç değerleri arasında korelasyon ilişkisi bulgulanmıştır. Dahası organ bağışı tutum ölçeğinin kendi alt boyutları arasında da anlamlı düzeyde korelasyon ilişkisi saptanmıştır. Bireysel dindarlık ile organ bağışının olumlu alt boyutu olan yardımseverlik ve ahlak/inanç değerleri boyutu arasında regresyon ilişkisi olduğu ortaya koyulmuştur. Organ bağışı tutumu ölçeğinin ahlaki, dini ve pro-sosyal boyutunu oluşturulan yardımseverlik ve ahlak/inanç değerleri boyutu ile organ bağışı tutumu ölçeğinin olumsuz alt boyutları olan tıbbi ihmal korkusu boyutu ve bedensel yaralanma korkusu boyutu arasında ise negatif yönde regresyon ilişkisi olduğu tespit edilmiştir.
Anahtar Kelimeler: Din Psikolojisi, Organ Bağışı Tutumları, Dindarlık, Dini İbadetler, Bireysel Dindarlık.

Religion is part of culture that helps explain shared attitudes, beliefs, norms, values, and behaviors of a society.Therefore, the key question is how does religion predicts the conspicuous behavior of people towards the purchase of luxury goods? How do the different levels of religiosity shape consumer's decision making process? In specific, we are interested to explore 'religiosity' as one of the predictive factors of a consumerism culture that may help explain why people engage in conspicuous consumption. Our goal in this paper is to shed light on the cultural patterns of conspicuous consumption behavior based on religiosity, i.e. different levels and intensity of their religious values.In specific, we will further discuss and present three propositions based on a general 'value-attitude-behavior' research framework that suggest the effect of religious commitment and affiliation on conspicuous consumption behavior.Finally,we will. conclude the paper with some ...

This research is intended to prove and analyze the effect of transformational leadership, religiosity, job satisfaction, and organizational culture variables on the employees ’ Organizational Citizenship Behavior (OCB) and performance in the Regional Offices ofthe National Institute of Public Administration (NIPA) in Indonesia. The population of this research is 198 employees from the four NIPA’s regional offices. The number of respondent as the sample for the survey is 153 employees. An inferential and descriptive statistical tool using SmartPLS software is used to analyze data.The result of the research showed that transformational leadership and job satisfaction variables have no positive and significant influence on OCB. Religiosity variable, however, displayed positive and significant impact, while organizational culture variable showed significant impact on OCB respectively. Transformational leadership and job satisfaction variables showed no significant influence on the emplo...

Este artigo propõe questionar e problematizar as manifestações da religião e das religiosidades nas literaturas africanas pós-coloniais, tanto no âmbito do colonizador como do colonizado, através de uma estética própria, que apresente as ambivalências, lutas simbólicas e o pensamento político do mundo [pós] colonial. Desta forma, este texto pautou-se a partir da ideia marxista de luta de classe, levado, entretanto, às esferas do sagrado, em que as religiosidades descritas no texto africano não sejam privilegiadas sob uma análise puramente teológica, mas que abordem os aparatos e a fenomenologia religiosa como uma estratégia de criação literária ou estratégia estética própria do pós-colonialismo, que vê no discurso a luta política inerente do ambiente colonial.

One of the most common methods to identify and represent oneself, especially in contemporary era, is cultural consumption. In cultural consumption, people often consume a variety of valuable goods and symbols, not because of their material value but due to their cultural one in order to create desirable images of themselves in the minds of others. In the meantime, the choice of a particular pattern of cultural consumption or cultural practices or preferences requires cultural resources or cultural capital; or in other words, cultural consumption needs cultural resources and cultural capital. In the present study, the statistical population including 15-29 year olds in Yasuj and a sample size of 379 people were selected. Amos software was used to analyze the data. The results suggested that, there is a relationship between independent variables (religiosity, cultural capital, social capital and socioeconomic status), and the consumption of cultural goods. The output of the model also indicates that the variable of cultural capital (0.32) has explained the highest amount of variance of cultural consumption. Moreover, the variables of social capital and religiosity explained 18% and-18 %t of the variance of cultural consumption in the workplace.

Este estudio tiene como objetivo central conocer las transformaciones de lo sagrado hacia los escenarios seculares por medio del análisis de los comportamientos (prácticas y discursos) de los líderes de Zrii que puedan ser caracterizados como expresiones de una religiosidad implícita de los líderes de la Organización Zrii, Medellín, 2019. Para ello, se ha implementado una estrategia metodológica, basada en un enfoque cualitativo descriptivo, mediante un estudio etnográfico apoyado por un análisis crítico del discurso. Los principales resultados permiten concluir la prevalencia de una religiosidad implícita expresada en la individualización del miembro o líder Zrii, que reproduce valores sagrados, configuran un sentido común basado en el diálogo de pensamientos mágicos en función de una ética del consumo y capital.

This study was carried out on the moderating effect of peer attachment on the relationships between religiosity and worldview, and on how hedonistic behaviour among Malaysian undergraduate students is shaped by such influences. With regard to peer attachment, the study focused on the influences of communication, trust and alienation among youth. Bronfenbrenner’s theory of human ecology and Armsden and
Greenberg’s attachment model were used as the framework. Drawing on a quantitative survey of 394 Malaysian university students (M age ¼ 21.0, SD ¼ 0.40), structural equation modelling and path analysis revealed a significant relationship between worldview and hedonistic behaviour. Peer attachment moderated the relationships between religiosity and religious worldview. The results further showed that the unique
moderating effect of the lower level of attachment with peers is positively related to the hedonistic behaviour. Implications from the findings are discussed.

The objective of this study was to employ the theory of planned behavior in examining the inclusion of Islamic religiosity in predicting Islamic ethical work behavior. Islamic religiosity was included as Islam plays a dominant role in Brunei's society. Participants consisted of 370 Malay Muslim teachers. Structural equation modeling was used to test three proposed models. While Model 1 was based on the theory of planned behavior, it does not take into consideration the distinctive Islamic context of the Bruneian society. Hence, Model 2 was proposed to include Islamic religiosity. To better reflect the population, a model with Islamic religiosity was further augmented leading to Model 3. Results showed support for only two models: Model 1 and Model 3. Model 3 was revised by removing non-significant paths. Model comparison indicated that the revised Model 3 (AIC = 100.82; BIC = 103.55) is a better model than Model 1 (AIC = 141.88; BIC = 143.98). This suggests that the predictive power of the theory of planned behavior can be improved by including dominant cultural factors, such as religiosity, that affect a person's belief. In conclusion, it can be said that religion is indispensable in exploring and understanding how the people in Brunei think and behave in their workplace and society.

The purpose of this research was to examine the influence of religiosity, entrepreneurial attitude, entrepreneurial intention on entrepreneurial behavior in the context of SMEs in Malang, Eas Java, Indonesia. A questionnaire survey was conducted among 250 SMEs owners in Malang to collect the data yielded 200 valid responses. The data were analyzed using statistical package for social science (SPSS) software version 18.0. Linear dan Multiple Regression were used in testing the research hypotheses. The results reveal that simultaneousley all independent variables had a positive and significant affect to dependent variables. Partially, entrepreneurial attitude and entrepreneurial intention had a positive and significant affect on entrepreneurial behavior. Whereas religiosity have a negative and did not significant affect on entrepreneurial behavior. Moreover, entrepreneurial intention plays a dominant variables in enhancing entrepreneurial behavior. It implies that, religiosity, entrepreneurial attitude, and entrepreneurial intention all play vital role in the context of SMEs in Malang.

Keywords Religiosity, Entrepreneurial Attitude, Entrepreneurial Intention, Entrepreneurial Behavior

This chapter explores “religiosity” as a critical concept for advancing the dialogue about queer studies and education for the Twenty-First Century. Religiosity, or an inappropriate devotion to the rituals and traditions of a religion, is particularly problematic for sexual and gender minorities in publicly-funded faith-based schools where homophobic and transphobic doctrines of the faith are more commonly enforced than other doctrines.  The plight of sexual and gender minority groups in Canadian faith-based schools is a neglected research topic due to Canadians’ deep respect for the fundamental freedom of religion and a corresponding prevailing belief that religiously-inspired discriminatory practices occurring in publicly-funded schools are a normal part of religious freedom that should continue to go unchallenged. The author calls upon anti-oppression education researchers to overcome their reluctance to include religious schools in their research.

This study described Lady M"s life dedicated to teaching, vis-à-vis, a portrait of Rizal"s 4R attributes, in a certain state university in Cebu City, Philippines. Specifically, it aimed: to compare Lady M" experiences that match to Rizal"s 4R Attributes (religiosity, resiliency, radicalism and "ritercism), to extrapolate illuminating themes from the identified attributes, and to interpolate a confirmation to a new concept of a modern heroism. This study utilized a case study design with comparative analysis of Rizal"s 4R attributes, vis-à-vis, Lady M"s. Lady M was a permanent professor from a state university, who was chosen because of being a student leader during her high school and university days, a Magna Cum Laude, a topnotch in the Licensure Examinations for Teachers (LET), an outstanding teacher in the department, and protégé of true bloodied teacher in the College of Education, who possessed in and out Rizal"s 4R attributes. Lady M&quo...

In a constantly changing and increasingly globalized world, the construct of culture and subculture have become increasingly central to the consumer behavior literature. Religion still plays a significant role in influencing social and consumer behavior. This paper will shed some light on measuring religiosity fom Islamic perspective. All possible alternatives within different dimensions were assessed to find out the most suitable combination of dimensions that gives the best results in measuring Islamic religiosity. Seven Factors were extracted by factor analysis form the four dimensions. The findings of the study indicated that the combination of three dimensions namely (Current Islamic issues, religious education, and sensitive products) produce the best results among other dimensions.

Researchers' interest in consumer religiosity and behavior is explained by the fact that religion influences not only the social behavior of individuals, but also their consumption behavior. Most of the studies on the subject come from Western and Asian countries with a few of such studies been conducted in Africa and particularly in Ghana. The aim of this paper is to explore the concepts of religiosity and consumer behavior in Ghana, in order to consider the role of culture in the management and marketing of industrial products. Ghana is a country where religion plays an important role in shaping lives and ensuring community cohesion. However, a determined part of the believers contributes to increasing the consumption of industrial beverages, and the obliviousness in the marketing sector also seems to be a barrier that slows the production and consumption of non-alcoholic industrial beverages. The research approach is exploratory and qualitative. The collection of qualitative ...

Childhood trauma experience (CT) is negatively associated with many aspects of adult life. Religiosity/spirituality (R/S) are often studied as positive coping strategies and could help in the therapeutic process. Evidence on this is lacking for a non-religious environment. The aim of this study was to assess the associations of different types of CT with R/S in the secular conditions of the Czech Republic. A nationally representative sample (n = 1800, mean age = 46.4, SD = 17.4; 48.7% male) of adults participated in the survey. We measured childhood trauma, spirituality, religiosity and conversion experience. We found that four kinds of CT were associated with increased levels of spirituality, with odds ratios (OR) ranging from 1.17 (95% confidence interval 1.03–1.34) to 1.31 (1.18–1.46). Non-religious respondents were more likely to report associations of CT with spirituality. After measuring for different combinations of R/S, each CT was associated with increased chances of being ...

This paper investigates the salience of religion and the centrality of religiosity among select LGBTQs. Much consideration has been given to the identity categories of sex, gender, sexual orientation, and religion. Means (M) and standard deviations (SD) were calculated for the overall CRSi-20 score and its five subscales. The results show that the overall CRSi-20 score is 3.68 (SD = 0.89), which indicates that the select LGBTQs are “religious”. As for the core dimensions of religiosity, the ideology subscale received the highest mean score (M = 4.16, SD = 0.88) while the public practice subscale received the lowest mean score (M = 3.21, SD = 1.15). The overall reliability of the survey is computed at 0.96, while the rest of the subscales have alpha values ranging from 0.81 to 0.95. Study outcomes confirm the general religiosity of participants, particularly among older respondents. Of the five subscales, ideology and private practice emerge as dominant categories. In terms of sex di...

Loneliness that has spread rapidly today and has adversely affected the quality of life and happiness of people, has become one of the most important social problems especially in America and Europe. This fact led to the establishment of a ministry responsible for loneliness in England, and this research comprises loneliness as one of the main research topics, to comprehend the level of loneliness among university students who are representatives of a young generation in Turkey. This study was conducted on a 416 students sample from different faculties of the University of Ordu. In the questionnaire form; UCLA loneliness scale, religious coping and life satisfaction scales were used. In addition,
questions were asked to determine the participants' perceptions of individual religiousness and social media use. As a result of analyzes made with SPSS statistical program; there is a negative relationship between perception of religiousness and loneliness, negative religious achievement, level of visibility in social media, and the number of social media in use; a positive relationship was found between religiousness and positive religious achievement. It has also been understood that the subjective perception of religiousness does not lead to a difference in gender but leads to a difference in life satisfaction. While a negative relationship between loneliness and positive religious coping, life satisfaction and messaging is detected, a positive satisfaction between life satisfaction and positive religious achievement, the negative relationship between negative religious coping and the presence of interaction was detected. This study is important in that many variables deal with each other and their interactions.

This article uses the methods of historical anthropology to look at the evolution of practices associated with the Eucharist in the Russian Orthodox Church during the Soviet era. Beglov shows that during the Soviet period the frequency of individual communion increased by 5 – 10 times in comparison with the pre-revolutionary period, when most Orthodox Christians took communion no more than once a year. This evolution can be accounted for by exploring three processes associated with the rise of the USSR: 1) an “emancipation” of the ritual from functions related to state control; 2) the believers’ sense of existential fragility and insecurity under the new Soviet regime, which allowed for the same relaxation of pre-communion requirements that is permissible in the case of possibly imminent death; and 3) the blurring of the boundaries between the more intensive monastic practice and the ordinary lay practice that developed under the old regime.

Objectives: There is a growing body of literature that focuses on the associations between spirituality and different areas of human life. Therefore, the need for having valid instruments for measuring spirituality is also increasing. The aim of this study was to psychometrically evaluate the Daily Spiritual Experience Scale (DSES) in Czech conditions.

Sample and settings: A nationally representative sample of 1800 Czech respondents aged fifteen years and over (n=1800; 46.4±17.4 years; 48.7% men) participated in the survey. Spirituality (DSES) and religiosity, together with basic socio-demographic information, were measured.

Results: The non-parametric comparison of different sociodemographic groups showed higher spirituality among women and among widows/widowers. There was also a trend of increasing spiritual experience in older groups. Spearman’s correlation among the items of the scale showed a high inter-item correlation (0.92) between items 4 and 5; therefore, we decided to exclude item 5. The 15-item version of the scale has high internal consistency with Cronbach’s alpha = 0.96 and McDonald’s ωt = 0.98. The Exploratory Factor Analysis performed on a matrix of polychoric correlations resulted in a two-factor model. The Confirmatory factor analyses supports this model with χ² (89) = 648.1; p<0.001; SRMR = 0.037; TLI = 0.999; CFI = 0.999; RMSEA = 0.059 (90% CI = 0.055–0.063).

Study limitations: The main limitation of this study is the high proportion of religiously unaffiliated respondents and the correspondingly low number of religious respondents, which is a natural consequence of gathering representative samples in a secular environment.

Abstarct This research aims to identify and describe the relationships and interactions between Ordu University students' religiosity, self-esteem and self-focused gratifications in social media. This study used a survey model. The questionnaire was applied to 341 students from various faculties and departments of Ordu University. In the questionnaire form, besides the demographic variables, "Religiosity Scale" consisting of 9 questions and two dimensions, "Rosenberg Self-Esteem Scale" and " Self-focused Gratifications on Social Media" composed of 5 factors were used. Research data was analyzed by IBM SPSS program. t-test, ANOVA and Pearson Correlation analyzes were used to test hypotheses. It was found that gender, differences in the religiosity, self aggrendizement and the performing ideal self that dimensions of self-focused gratifications on social media scale. Theology faculty students have a higher average of all dimensions of religiosity than other faculty students. Self-esteem and self-expression were found to be negatively related to self-esteem. There is no relationship between religiosity and sub-dimensions and self-esteem. Moreover, there is no relationship between religiosity and self-focused gratifications on social media. Further research should investigate the social media, which have an important place in society, and its impacting factors to the the society, can provide important contributions to the literature. Especially in virtual environments where anonymity is dominant, understanding of the behavior of the society may be understood and some strategies can be developed to reduce the adverse effects of internet and social media on society life.

This study sets out to establish which Buddhist values contrasted with or were shared by adolescents from a non-Buddhist population. A survey of attitudes toward a variety of Buddhist values was fielded in a sample of 352 non-Buddhist schoolchildren aged between 13–15 years in London. Buddhist values where attitudes were least positive concerned the worth of being a monk/nun or meditating, offering candles & incense on the Buddhist shrine, friendship on Sangha Day, avoiding drinking alcohol, seeing the world as empty or impermanent and Nirvana as the ultimate peace. Buddhist values most closely shared by non-Buddhists concerned the Law of Karma, calming the mind, respecting those deserving of respect, subjectivity of happiness, welfare work, looking after parents in old age and compassion to cuddly animals. Further significant differences of attitude toward Buddhism were found in partial correlations with the independent variables of sex, age and religious affiliation. Correlation patterns paralleled those previously described in theistic religions. Findings are applied to spiritual, moral, social and cultural development and for the teaching of religion to pupils of no faith adherence. The study recommends that quantitative psychometrics employed to conceptualize Buddhist values by discriminant validity in this study could be extended usefully to other aspects of the study of Buddhism, particularly in the quest for validity in the conceptualization of Buddhist identity within specifically Buddhist populations.

Din, insanların tutum ve davranışlarını, insanlar arası ilişkileri ve toplumsal hayatı belirleyen bir kurumdur. Bu anlamda din, insani deneyimin merkezinde yer alan bir fenomendir. Söz konusu bu deneyim, büyük oranda bireyin içinde yaşadığı toplumun sosyo-dînî yapısına bağlı olarak tecrübe edilmektedir. Dinle ilgili bilgiler genelde soyut olduğundan zorunlu olarak bir sembol ya da bir imge aracılığıyla sunulmaktadır. Birtakım semboller veya imgeler vasıtasıyla toplumsal alanda tezahür etmemiş bir dînin, bireyler üzerinde sosyal etkisinden bahsedilemez. Bu nedenle, din toplumsal alanda, semboller, değerler, normlar, imgeler yoluyla tezahür etmekte ve bireylerin, bunlarla etkileşimi ölçüsünde dindarlık eğilimleri ve tipolojileri oluşmaktadır. Dolayısıyla bireyin, toplumsal alanda tezahür etmiş ve kurumsallaşmış dinle olan etkileşimi, ancak bir toplumsallaşma süreciyle ortaya çıkmaktadır.
Bu çalışmada, Samsun örneğinden hareketle günümüz Türkiye’sinin değişen sosyo-kültürel ortamında dinsel yaşayışta gözlemlenen değişimler ile bu bağlam içerisinde toplumsallaşmasını sürdüren bireylerin ‘dindarlık yönelimleri’ ve ‘dînî toplumsallaşma’ sonuçları üzerine rol oynayan sosyal faktörlerin etki düzeyleri araştırılmaktadır.

The memory of old centuries. Symbols of time in the Romanian Orthodox calendar.
Abstract:
https://books.google.pl/books?id=YO7_CgAAQBAJ&lpg=PP1&ots=MNfpHVxmch&dq=ewa%20koc%C3%B3j&hl=pl&pg=PP1#v=onepage&q=ewa%20koc%C3%B3j&f=true

The category of time functioning in individual cultures as well as calendars and the corresponding systems of time classification, can be perceived as examples of cultural phenomena. They prove to be extremely interesting, but at the same time difficult to analyze. In many cases the circumstances are quite complicated as there are various methods of measuring time within individual traditions. They correspond to the national, and secular calendars, the official religion, calendars of minority faiths as well as to the so-called folk tradition. The book describes the structure of time and its symbolism in the Orthodox calendar - liturgical (canonical) and folk  - in the Romanian culture. Cultural anthropology, supported by the idea of research on cultural senses and meanings as well as the inter-translation among them denotes that the traditions presented vary, are incoherent and refer to various sources, but for a few centuries had been formulating within one cultural domain.

Liturgical calendar used in the Orthodox Church in Romania dates back to the remote times of antiquity. The structure of the calendar was decisively formed in the period of Byzantium and its use was upheld by the tradition until the 20th century. Searching for the sources of Romanian religiosity we encounter many canonical and apocryphal texts that undoubtedly contributed to the creation and formulation of specific folk beliefs. A considerable chunk of these belong to the Byzantine and Cyrillo-Methodian heritage that had been permeating Romanian lands since the 14th century, gradually gaining control over the religious representations of Romanians. At the same time they indirectly represented an outstanding collection of multiculturalism in ancient heritage, i.e. Turkish-Arab, Hebrew and Latin traditions – embracing old beliefs and spreading them on new lands with the assistance of the written word.  The above-mentioned works came to Romania from the Orient and Byzantium, quite often accompanying the Slavic people. Many of these books found their way to the Athos Mountain, and when the first relations between the Romanian principalities and Athos monks emerged, this literature was also introduced into Wallachia and Moldavia. The presence and circulation of these texts in the cultural domain is a source of multi-lateral and (due to people’s modifications) original beliefs supporting the uniqueness of Romanian culture.
This book will present the structure of the Julian calendar, Byzantine era, conflicts related to the calendar in Romania and the body of the most significant Byzantine-Slavonic texts considered to be apocryphal, quasi-canonical or pseudo-canonical. I will analyze the new and old testament apocrypha, hagiographic legends, romances and novels and how they influenced the beliefs and customs of the Carpathian region in Romania. In Romania they are primarily considered to be the “folk books” (cărţile populare) and treated as texts designated for the people, as well as writings which immensely influenced the specific representations currently present in this culture. It is worth to emphasize, however, that in the Orthodox tradition they assumed a complementary role and were treated as sacred texts, equal to the canonical ones.

This book also describes the organization of the Orthodox calendar in Romania in the canonical and popular context. It is divided into three cycles which designate the most significant holidays as well as customs and habits observed by the believers. The basic course is the daily, weekly and yearly cycle, which allows orthodox monks to live according to a specific rhythm determined by prayer, work and rest. Daily cycle consists of seven prayers that fall at the same times of day and night. The weekly cycle includes seven days of the week starting with Sunday that is the first and at the same time the last day of the week on a symbolic level. Orthodox religion associates particular days of the week with remembering the mystery of faith, a saint or a group of saints. The liturgical week is an icon in the middle of which the Orthodox place Jesus Christ, thus it is often called a Weekly Passover. It symbolically invokes the history of salvation. The annual cycle is divided into the moveable and immoveable feasts (derived from Easter). The Orthodox Church appoints them according to the spiritual, not historical order. The spiritual order displays God’s plan to save humanity. The routine makes a full circle every year, with the same holidays placed along the course. This tradition influenced the form of folk representations as well as symbolism of time related to the Orthodox calendar (including folk beliefs about the day and night, personification and hierarchy of the days of the week, dualism in perception of the days, beliefs about personas of the folk pantheon and folk holidays).
A deliberate plan to destroy spiritual culture by communist authorities led to a partial disappearance of Orthodox traditional customs or transformed them into a folk spectacle. The Communism has fallen and we can witness the resurrection of the Orthodox culture. There is a great return to the liturgical texts as well as to belles lettres created in the Byzantine time. Beside them, some old beliefs, habits and rituals molded in the Byzantine Christianity are slowly brought back to life.

Key words: Romania - Orthodox religion -  time in culture - the liturgical calendar of the Orthodox Church in Romania – a local transformation of the byzantine tradition - folk calendar - canonical and apocryphal texts - folk books - folk tradition - Orthodox holidays - the cult of saints

Most analysis of democratic backsliding focuses on the elite or party level. This article takes a bottom-up approach. In Turkey, popular support for a strong, undemocratic leader developed independently of Erdoğan and the AKP, but later consolidated behind the party. Analysis of longitudinal public opinion data reveals that the 2000-2001 economic crisis undermined the democratic consensus, but that economic prosperity-far from restoring faith in democracyreinforced support for a strongman leader as an alternative to liberal democracy among populations that benefited the most economically: the middle class and economic elites. Additionally, individuals who identify strongly with politically predominant social groups tend to support undemocratic leaders. This analysis improves our understanding of mass-level support for authoritarian leaders in democracies.

R e s u m e n Este artigo trata da interseção de raça, classe, gênero, sexualidade e até identidade religiosa como locais bioculturais de luta e transformação no contexto médico da ginecologia no Brasil. Para as lésbicas negras, a interação ginecológicaé moldada através da negociação dialógica dos discursos sociais sobre saúde em sua relação com raça, gênero e sexualidade. Ao enfocar o impacto da identidade de gênero, consciência racial, narrativas médicas e autocuidado não normativo sobre as lésbicas negras em Salvador, Bahia, argumento que suas fontes de empoderamento muitas vezes destroem noções presumidas de precariedade sobre sua saúde, exames de rotina., recuperações cirúrgicas e qualidade de vida. Chamo a atenção para a produção de conhecimento deles como estratégias ontológicas para orientar suas decisões sobre exames ginecológicos e histerectomias que abordam sua vulnerabilidade em relaçãoàs suas preocupações mais amplas de disparidades raciais e de saúde.[alto-cuidadocandomblé, ginecologia, lésbicas, raça] A b s t r a c t This article attends to the intersection of race, class, gender, sexuality, and even religious identity as biocultural sites of struggle and transformation within the medical context of gynecology in Brazil. For black lesbians, the gynecological interaction is shaped through the dialogic negotiation of social discourses about health in its relation to race, gender, and sexuality. By focusing on the impact of gender identity, racial consciousness, medical narratives, and nonnormative self-care upon black lesbians in Salvador, Bahia, I argue that their sources of empowerment often overthrow presumed notions of precariousness about their health, routine exams, surgical recoveries, and quality of life. I draw attention to their knowledge production as ontological strategies 48 J o u r n a l o f L a t i n A m e r i c a n a n d C a r i b b e a n A n t h r o p o l o g y

Taking into account and responding to two sets of objections to Thomas Aquinas&#39; credentials as political philosopher, the essay examines his political philosophy, its presupposed understanding of human nature, and its portrayal in his philosophy of law. Analysing the defining features of law in Aquinas places before the reader features of human nature, namely, rationality, relationality and religiosity. These traits enable one to find responses to what Charles Taylor has identified as &quot;three malaises&quot; of contemporary society and culture, namely, individualism, instrumental reason, and the political consequences of both.

Práce se zabývá problematikou zbožných
odkazů v pozdně středověkých testamentech olomouckých měšťanů, kdy
vychází z testamentů dochovaných v Nejstarší olomoucké knize a v Kodexu
Václava z Jihlavy mezi lety 1360 až 1466. Pracováno bylo celkem se 75
testamenty a práce zkoumá zbožné odkazy v nich z hlediska materiální
stránky, kam byly odkazy určeny, kdo je psal a jaké konkrétní věci a
z jakých důvodů olomoučtí měšťané odkazovali a zda na nich můžeme
pozorovat vliv doby.

The present study was conducted as part of a larger study that aimed to compare moral judgment competence and moral preferences among Pakistani students of public and private sector educational institutes and religious institutes and also to measure the pattern of development of moral judgment competence of students within these institutes. The validation study completed in two phases, during the 1st phase data were collected from the students of grade 8 to 16 from public sector schools and colleges of Rawalpindi city. Very low mean c-score was observed (M = 13.60, SD = 9.05), the test came out to be valid on preference hierarchy criterion but its validity on the cognitive-affective parallelism and Quasi- simplex structure criteria could not be established due to low c-scores of the sample. In the second phase an additional sample from one private sector and two public sector universities was collected. The analysis of the combined sample (N = 246) showed no significant improvement of c-scores (M = 13.94, SD = 9.53). The test meets well the preference hierarchy criterion but on the other two criteria results remain inconclusive due to low variance in the sample. The low c-scores are explained on the basis of three assumptions; (1) poor quality of education, (2) dogmatic religiosity, and (3) weak and instable political structure of Pakistani society.

There are certain thoughts - intimations - that will seem corny, or laughable, and therefore dismissed - and only seriously absorbed into the changing mind when felt, in the shelter of the quietly moving music of the soul.
It is the function of art, and of love, to make this music heard . . . 

  It is not the music of depression - it is the way through.

This paper investigates the salience of religion and the centrality of religiosity among select LGBTQs. Much consideration has been given to the identity categories of sex, gender, sexual orientation, and religion. Means (M) and standard deviations (SD) were calculated for the overall CRSi-20 score and its five subscales. The results show that the overall CRSi-20 score is 3.68 (SD = 0.89), which indicates that the select LGBTQs are “religious”. As for the core dimensions of religiosity, the ideology subscale received the highest mean score (M = 4.16, SD = 0.88) while the public practice subscale received the lowest mean score (M = 3.21, SD = 1.15). The overall reliability of the survey is computed at 0.96, while the rest of the subscales have alpha values ranging from 0.81 to 0.95. Study outcomes confirm the general religiosity of participants, particularly among older respondents. Of the five subscales, ideology and private practice emerge as dominant categories. In terms of sex di...

Do Filipino Catholics hold orthodox beliefs of the Church's doctrine on salvation during and after major disasters such as Typhoon Ondoy (Ketsana)? To what extent their beliefs deviate from the Church's official teaching? This monograph which is based on a sociological study by the author aims to answer these questions. Using the narrative approach and Fr. Frank Lynch, S.J.'s conceptual framework on folk religiosity, it analyzed the prayers and religious stories of a group of urban poor Catholics who were victims by Typhoon Ondoy in 2009 and currently relocated and neglected by the government in a remote and disaster-prone resettlement site in Rodriguez, Rizal.The results of the study showed that some of the Typhoon Ondoy victims' religious beliefs were unorthodox and folk and yet tolerable in the doctrinal standards of the Church. It also showed that poor and nominal Catholics which are thought to be non-religious are actually highly spiritual people as testified by the study’s informants.