On a mission
Sublimation, Culture, and Creativity
Emily Kim, Veronika Zeppenfeld & Dov Cohen
Journal of Personality and Social Psychology, forthcoming
Abstract:
Combining insights from Freud and Weber, this article explores whether Protestants (vs. Catholics and Jews) are more likely to sublimate their taboo feelings and desires toward productive ends. In the Terman sample (Study 1), Protestant men and women who had sexual problems related to anxieties about taboos and depravity had greater creative accomplishments, as compared to those with sexual problems unrelated to such concerns and to those reporting no sexual problems. Two laboratory experiments (Studies 2 and 3) found that Protestants produced more creative artwork (sculptures, poems, collages, cartoon captions) when they were (a) primed with damnation-related words, (b) induced to feel unacceptable sexual desires, or (c) forced to suppress their anger. Activating anger or sexual attraction was not enough; it was the forbidden or suppressed nature of the emotion that gave the emotion its creative power. The studies provide possibly the first experimental evidence for sublimation and suggest a cultural psychological approach to defense mechanisms.
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Religion, Politician Identity and Development Outcomes: Evidence from India
Sonia Bhalotra et al.
NBER Working Paper, July 2013
Abstract:
This paper investigates whether the religious identity of state legislators in India influences development outcomes, both for citizens of their religious group and for the population as a whole. To allow for politician identity to be correlated with constituency level voter preferences or characteristics that make religion salient, we use quasi-random variation in legislator identity generated by close elections between Muslim and non-Muslim candidates. We find that increasing the political representation of Muslims improves health and education outcomes in the district from which the legislator is elected. We find no evidence of religious favoritism: Muslim children do not benefit more from Muslim political representation than children from other religious groups.
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Globalization, Threat and Religious Freedom
Pazit Ben-Nun Bloom, Gizem Arikan & Udi Sommer
Political Studies, forthcoming
Abstract:
While arguably central to the human experience, religion is a largely understudied component of social life and of politics. The comparative literature on religion and politics is limited in scope, and offers mostly descriptions of trends. We know, for example, that restrictions on freedom of religion are on the rise worldwide. In our theoretical framework, the recently higher universal levels of globalization combine with other sources of threat to account for the trend away from religious freedom. As threat to the majority religion increases, due to globalization and an increasing number of minority religions, freedom of religion is on the decline. Data for two decades from 147 nations are used to test hypotheses. Time-series cross-sectional and mediation models estimated at different levels of analysis with data from two independent sources confirm that threat systematically accounts for changes in religious freedom, with globalization playing a key role.
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Christina Mancini & Ryan Shields
Journal of Criminal Justice, forthcoming
Purpose: Public opinion scholarship has identified the media as a driving force behind decidedly negative public sentiment about crime and justice. We draw on this media cultivation framework to examine whether the highly publicized sexual abuse scandal within the Catholic Church impacted public opinion.
Methods: Using data from a 2010 CBS/New York Times national poll we investigate how exposure to news coverage detailing the abuse affected levels of public confidence in the Church's ability to protect children.
Results: Contrasting with prior research, we uncovered a positive impact of media exposure. Catholics with greater media consumption about the scandal were significantly more confident in the Church's ability to prevent sexual abuse. In addition, indicating a "boomerang" effect of coverage, Catholics who felt the media coverage unfairly targeted the Church held more optimistic views. Supporting the substitution thesis, religiosity mediated these effects among this group. This positive impact was not just limited to Catholics, however. Non-Catholics who perceived the media coverage to be biased felt more positively about the Church's ability to address sex crime in the future.
Conclusion: Media consumption of the sexual abuse scandal does not exert a negative influence on public confidence in the Church.
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Are There Atheists in Foxholes? Combat Intensity and Religious Behavior
Brian Wansink & Craig Wansink
Journal of Religion and Health, September 2013, Pages 768-779
Abstract:
After battle, the moral and mortality stresses influence different soldiers in different ways. Using two large-scale surveys of World War II veterans, this research investigates the impact of combat on religiosity. Study 1 shows that as combat became more frightening, the percentage of soldiers who reported praying rose from 42 to 72 %. Study 2 shows that 50 years later, many soldiers still exhibited religious behavior, but it varied by their war experience. Soldiers who faced heavy combat (vs. no combat) attended church 21 % more often if they claimed their war experience was negative, but those who claimed their experience was positive attended 26 % less often. The more a combat veteran disliked the war, the more religious they were 50 years later. While implications for counselors, clergy, support groups, and health practitioners are outlined, saying there are no atheists in foxholes may be less of an argument against atheism than it is against foxholes.
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Ryan Ritter, Jesse Lee Preston & Ivan Hernandez
Social Psychological and Personality Science, forthcoming
Abstract:
We analyze data from nearly 2 million text messages (tweets) across over 16,000 users on Twitter to examine differences between Christians and atheists in natural language. Analyses reveal that Christians use more positive emotion words and less negative emotion words than atheists. Moreover, two independent paths predict differences in expressions of happiness: frequency of words related to an intuitive (vs. analytic) thinking style and frequency of words related to social relationships. These findings provide the first evidence that the relationship between religion and happiness is partially mediated by thinking style. This research also provides support for previous laboratory studies and self-report data, suggesting that social connection partially mediates the relationship between religiosity and happiness. Implications for theory and the future of social science using computational methods to analyze social media are discussed.
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Religion, Rational Political Theory, and the 2008 Presidential Election
Jungyun Gill & James DeFronzo
Politics and Religion, June 2013, Pages 303-316
Abstract:
States of the United States differ significantly in terms of politically salient religious culture. But prior to the 2008 presidential election several studies inspired by rational political theory that found that during war time voting districts with high rates of military fatalities were more likely to vote against incumbent candidates and for anti-war candidates failed to control for variation in religious culture. In the present study, multivariate analyses that controlled for local differences in religious culture found that Iraq War military fatalities had an overall positive effect on the difference in the percent of the vote received in the 50 states and the District of Columbia by the anti-war Democratic presidential candidate Barack Obama in the 2008 election and the pre-war Democratic presidential candidate Al Gore in the 2000 election. Tests for interaction, however, also found that the magnitude and ultimately the direction of this effect were conditioned by religious culture. In states with very high percentages of evangelical Protestants, the military fatality rate actually appeared to have a negative effect.
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Angela Dills & Rey Hernández-Julián
NBER Working Paper, June 2013
Abstract:
The Catholic sex abuse scandals reduced both membership and religiosity in the Catholic Church. Because government spending on welfare may substitute for the religious provision of social services, we consider whether this plausibly exogenous decline in religiosity affected several measures of the public taste towards government spending on welfare between 1990 and 2008. In places where there were more scandals, individuals state a preference for less government provision of social services. In contrast, a higher level of abuse is also associated with an increase in voting for Democratic candidates for President and state legislatures, and an increase in per capita government welfare spending, although this increase is insufficient to replace the decrease in Catholic-provided charity.
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Steven Pirutinsky
Journal of Religion and Health, September 2013, Pages 782-784
Abstract:
Increasingly, religion and spirituality has been tied to well-being. However, the mediators are likely multifold, contextually dependent, and remain unclear. A recent report suggested that this is due to religion's social value and presented results indicating that religiosity was more strongly related to psychological adjustment within countries with higher mean religiosity. Effect sizes were small, and given previous research suggesting other more proximal mediators, it was my hypothesis that these findings would not be replicated. Analysis of data from the European Social Survey revealed no significant interactions between country-level religiosity and individual religiosity in predicting psychological well-being. These conflicting findings point to the nuanced nature of the religion-health relationship and suggest that this correlation is unlikely to be due to social valuation. Studies using cursory measures are likely to explain only a small proportion of the variance, yield contradictory findings, and fail to significantly enhance theory in this domain.
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Viren Swami et al.
British Journal of Psychology, forthcoming
Abstract:
Previous studies have reported equivocal findings concerning the impact of wearing a hijab, or Islamic head- and body-cover, on Muslim women's body image. Here, we sought to examine that impact using a larger sample of Muslim women than has been relied upon and a wider range of body image measures. A total of 587 British Muslim women completed a battery of scales assessing their frequency and conservativeness of hijab use, body image variables, attitudes towards the media and beauty ideals, importance of appearance, and religiosity. Preliminary results indicated that 218 women never used the hijab and 369 women used some form of the hijab at least rarely. Controlling for religiosity, women who wore the hijab had more positive body image, lower internalization of media messages about beauty standards, and placed less importance on appearance than women who did not wear the hijab. Among women who wore the hijab, hijab use significantly predicted weight discrepancy and body appreciation over and above religiosity. These results are discussed in terms of the possible protective impact among British Muslim women of wearing the hijab.
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The religious transition. A long-run perspective
Martin Paldam & Erich Gundlach
Public Choice, July 2013, Pages 105-123
Abstract:
Religiosity is defined as the importance of religion in all aspects of life. The definition is operationalized into a robust measure by aggregating 14 items from the World Values Surveys. Religiosity falls by 50 % when countries pass through the transition from being underdeveloped to becoming a developed one. A formal test shows that long-run causality is predominantly from income to religiosity. The transition slope is robust to measurement error and composition of the country sample. The empirical macro relation is rationalized by some micro theory: Most components of the demand for religious goods are reduced by rising income. Churches supply religious goods directly and through three additional channels: education, healthcare, and social security. Rising income caused churches to lose control over the additional channels.
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Vivian Miu-Chi Lun & Michael Harris Bond
Psychology of Religion and Spirituality, forthcoming
Abstract:
Religion and spirituality have often been associated with the higher subjective well-being of individuals, but departures from this relationship have also been noted in previous research. We identified two important issues that may affect this relationship: the various measurements of religion, spirituality, and subjective well-being used, and the national cultural contexts in which the relationship is examined. Using the World Values Survey, we found that both life satisfaction and happiness were positively associated with many measures of religion and spirituality, except for that of spiritual practice in different national contexts. In national cultures in which socialization for religious faith is more common, spiritual practice was positively related to subjective well-being, whereas in cultures where religious socialization is less prevalent, the relationship between spiritual practice and subjective well-being was reversed. In nations where social hostility toward religious groups is more intense, the positive association between belief in the authority of religious leaders and subjective well-being was stronger than in nations where such hostility was weaker. Different measures of religion and spirituality thus have varying relationships with measures of subjective well-being in different national contexts. Future research must accommodate this variability in conceptualizing the interface between cultural contexts and the psychology of religion and spirituality.
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How Do Rituals Affect Cooperation?
Ronald Fischer et al.
Human Nature, June 2013, Pages 115-125
Abstract:
Collective rituals have long puzzled anthropologists, yet little is known about how rituals affect participants. Our study investigated the effects of nine naturally occurring rituals on prosociality. We operationalized prosociality as (1) attitudes about fellow ritual participants and (2) decisions in a public goods game. The nine rituals varied in levels of synchrony and levels of sacred attribution. We found that rituals with synchronous body movements were more likely to enhance prosocial attitudes. We also found that rituals judged to be sacred were associated with the largest contributions in the public goods game. Path analysis favored a model in which sacred values mediate the effects of synchronous movements on prosocial behaviors. Our analysis offers the first quantitative evidence for the long-standing anthropological conjecture that rituals orchestrate body motions and sacred values to support prosociality. Our analysis, moreover, adds precision to this old conjecture with evidence of a specific mechanism: ritual synchrony increases perceptions of oneness with others, which increases sacred values to intensify prosocial behaviors.
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Religion and Risky Health Behaviors among U.S. Adolescents and Adults
Jason Fletcher & Sanjeev Kumar
NBER Working Paper, July 2013
Abstract:
Recent studies analyzing the effects of religion on various economic, social, health and political outcomes have been largely associational. Although some attempts have been made to establish causation using instrument variable (IV) or difference-in-difference (DID) methods, the instruments and the spatial and temporal variations used in these studies suffer from the usual issues that threaten the use of these identification techniques - validity of exclusion restrictions, quality of counterfactuals in the presence of spatial assortative sorting of people, and concern about omitted variable bias in the absence of information on family level unobservables and child-specific investment by families. During the adolescent years, religious participation might be a matter of limited choice for many individuals, as it is often heavily reliant on parents and family background more generally. Moreover, the focus of most of the studies has been on religious rites and rituals i.e., religious participation or on the intensity of participation. Using the National Longitudinal Study of Adolescent Health, this paper analyzes the effects of a broad set of measures of religiosity on substance use at different stages of the life course. In contrast to previous studies, we find positive effects of religion on reducing all addictive substance use during adolescence, but not in a consistent fashion during the later years for any other illicit drugs except for crystal meth and marijuana.
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Christian Kandler & Rainer Riemann
Behavior Genetics, July 2013, Pages 297-313
Abstract:
In the current study, we examined the genetic and environmental sources of the links between individual religiousness and individual personality traits, perceived parental religiousness, and perceived peer religiousness. Data from 870 individuals (incl. 394 twin pairs) were analyzed. Variance in individual religiousness was significantly influenced by genetic effects, environmental influences shared by twins reared together, and individual-specific environmental influences. Individual religiousness showed significant associations with age, sex, specific personality traits (e.g., agreeableness, openness to values), and perceived religiousness of important social interaction partners, such as parents, best friends, and spouses. The links to personality traits were relatively small and primarily genetically mediated. The associations between individual religiousness and parental religiousness were substantial and mediated by shared environmental effects. These links significantly decreased across age accompanying a significant decrease of shared environmental influences on individual religiousness. The correlations between individual religiousness and perceived religiousness of spouses and best friends were relatively moderate but increased with age. These associations were mediated by genetic as well as nonshared environmental sources accompanying an increase of nonshared environmental influences on individual religiousness with age. The results suggest that inter-individual differences in religiousness are due to multiple sources.
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Religious Orientation and Health among Active Older Adults in the United States
Bradley Hunter & Ray Merrill
Journal of Religion and Health, September 2013, Pages 851-863
Abstract:
This study utilizes a combination of intrinsic and extrinsic Religious Orientation Scales to explore the connection between religion and health in a sample of physically active, older adults. The revised Religious Orientation Scale and the RAND Short Form 36 (SF-36) were adopted to relate religious orientation (intrinsic, extrinsic, pro-religious, and non-religious) and self-rated mental and physical health status. Individuals of pro-religious orientation reported significantly worse health for physical functioning, role limitations due to physical health, and energy or fatigue when compared with those of all other religious orientations; however, no dose-response relationships were found between religious orientation and self-rated health. The results of this study indicate that deleterious health effects may accompany pro-religious orientation. Caution is provided for directors of religious programs for older adults.
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Escaping Earth: Human Spaceflight as Religion
Roger Launius
Astropolitics, Spring 2013, Pages 45-64
Abstract:
What if we viewed the history of human spaceflight somewhat less through the lens of Cold War politics, which admittedly was central to the race to the Moon, but more as an expression of what might be called a religion of spaceflight? There seems to be a deeply religious quality to advocacy for the investment in and support for human space exploration, lending to the endeavor of a "higher purpose" that helps to explain both the generous nature of the actual investment and the ultimate unwillingness of Americans to eviscerate space budgets despite less than full support for space exploration. This article examines religious conceptions as a means of analyzing what might be termed a "space gospel." I lay out here the proposition that human spaceflight may be viewed as a religion with similar attributes to those present in mainstream religious denominations. This approach to exploring the history of human spaceflight offers a different and useful frame of understanding that broadens basic conceptions about this aspect of the human past.