This paper examines relationships between religiosity and intolerance towards Muslims and immigrants among Europeans living in non-Muslim majority countries by applying multilevel modeling to European Values Study data (wave four, 2010). Thus relationships across 44 national contexts are analyzed. The analysis found large between-country differences in the overall levels of intolerance towards immigrants and Muslims. Eastern Europeans tend to be more intolerant than Western Europeans. In most countries Muslims are less accepted than immigrants,-a finding which reflects that in post-9/11 Europe Islamophobia is prevalent and many still see Muslims with suspicion. A key result is that believing matters for the citizen's attitudes towards Muslims and immigrants. Across Europe, traditional and modern fuzzy beliefs in a Higher Being are strongly negatively related to intolerance towards immigrants and Muslims, while fundamentalism is positively related to both targets of intolerance. Religious practice

Informal care-giving can be a demanding role which has been shown to impact on physical, psychological and social well-being. Methodological weaknesses including small sample sizes and subjective measures of mental health have led to inconclusive evidence about the relationship between informal care-giving and mental ill-health. This paper reports on a study carried out in a UK region which investigated the relationship between informal care-giving and mental ill-health. The analysis was conducted by linking three data sets, the Northern Ireland Longitudinal Study, the Northern Ireland Enhanced Prescribing Database and the Proximity to Service Index from the Northern Ireland Statistics and Research Agency. Our analysis used both a subjective measure of mental ill-health, i.e. a question asked in the 2011 Census, and an objective measure, whether the respondents had been prescribed antidepressants by a General Practitioner between 2010 and 2012. We applied binary logistic multilevel modelling to these two responses to test whether, and for what sub-groups of the population, informal care-giving was related to mental ill-health. The results showed that informal care-giving per se was not related to mental ill-health, although there was a strong relationship between the intensity of the care-giving role and mental ill-health. Females under 50, who provided over 19 hours of care, were not employed or worked part-time and who provided care in both 2001 and 2011 were at a statistically significantly elevated risk of mental ill-health. Caregivers in remote areas with limited access to shops and services were also at a significantly increased risk as evidenced by prescription rates for antidepressants. With community care policies aimed at supporting people to remain at home, the paper highlights the need for further research in order to target resources appropriately.

This paper examines relationships between religion and two forms of homonegativity across 43 European countries using a bivariate response binary logistic multilevel model. The model analyzes effects of religious believing, belonging and practice on two response variables: a) a moral rejection of homosexuality as a practice and b) intolerance toward homosexuals as a group. The findings indicate that both forms of homonegativity are prevalent in Europe. Traditional doctrinal religious believing (belief in a personal God) is positively related to a moral rejection of homosexuality but to a much lesser extent associated with intolerance toward homosexuals as a group. Members of religious denominations are more likely than non-members to reject homosexuality as morally wrong and to reject homosexuals as neighbors. The analysis found significant differences between denominations that are likely context-dependent. Attendance at religious services is positively related to homonegativity in a majority of countries. The findings vary considerably across countries: Religion is more strongly related to homonegativity in Western than in Eastern Europe. In the post-soviet countries homonegativity appears to be largely a secular phenomenon. National contexts of high religiosity, high perceived government corruption, high income inequality and shortcomings in the implementation of gay rights in the countries’ legislations are statistically related to higher levels of both moralistic homonegativity and intolerance toward homosexuals as a group.

Introduction Better use of administrative data is essential to enhance understanding about the family justice system, and characteristics and outcomes for children and families. The Nuffield Family Justice Observatory Data Partnership supports this aim through analyses of core family justice datasets. When a child is involved in family court proceedings in Wales, Cafcass Cymru are employed to represent a child’s best interests.  This paper provides an overview of the Cafcass Cymru data, and linkage to population level health and other administrative datasets held within the Secure Anonymised Information Linkage (SAIL) Databank. Two data linkage example analyses are described. Further research opportunities are outlined. Methods Cafcass Cymru data was transferred to SAIL using a standardised approach to provide de-identified data with Anonymised Linking Fields (ALF) for successfully matched records. Three cohorts were created: all individuals involved in family court applications; all individuals with an ALF allowing subsequent health data linkage; and all individuals with a Residential Anonymised Linking Field (RALF) and Lower Super Output Area (LSOA) enabling area level deprivation analysis. Results Cafcass Cymru data are available containing 12,745 public law applications between 2011 and 2019, with 52,023 applications from 2005 to 2019 for private law. The overall match rate was 80%, with variations observed by time, law type, roles, gender and age. Forty per cent had hospital inpatient admissions 2 years prior or after application receipt at Cafcass Cymru, of which 27% were for emergency admissions; 54% had an emergency department attendance and 61% an outpatient appointment during the same period. Individuals involved in public or private law applications were more likely to reside in deprived areas. Conclusion The Nuffield Family Justice Observatory Data Partnership will enhance research opportunities to better understand the family justice system and outcomes for children and families. Population level Cafcass Cymru data can be accessed through the SAIL Databank. Forthcoming data acquisition will also facilitate further analyses and insight.

Abstract:This article examines relationships between religion and racial intolerance across 47 countries by applying multi-level modeling to European survey data and is the first in-depth analysis of moderation of these relationships by European national contexts. The analysis distinguishes a believing, belonging, and practice-dimension of religiosity. The results yield little evidence of a link between denominational belonging, religious practice, and racial intolerance. The religiosity dimension that matters most for racial intolerance in Europe is believing: believers in a traditional God and believers in a Spirit/Life Force are decidedly less likely, and fundamentalists are more likely than non-believers to be racially intolerant. National contexts also matter greatly: individuals living in Europe's most religious countries, countries with legacies of ethnic-religious conflict and countries with low GDP are significantly more likely to be racially intolerant than those living in wealthier, secular and politically stable countries. This is especially the case for the religiously devout.2