Adolescent Religious Development and Commitment: A Structural Equation Model of the Role of Family, Peer Group, and Educational Influences

Erickson, Joseph A.

doi:10.2307/1387004

Cited by 147 publications

(91 citation statements)

References 13 publications

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“…The findings contrast with the existing literature (Erickson, 1992;Himmelfarb, 1979;Shah, 2004;Vermeer, 2010) in showing that the students' unpleasant feelings and negative attitudes toward their religious tradition and the Shiite religious worldview was at least partially due to the students' experiences in their schools' religious education programs.…”

Section: Resultscontrasting

confidence: 99%

“…In addition, some scholars believe that families as a main source of primary religious socialization socialize their children through channelling them into religious education as a main source of secondary religious socialization. In other words, these scholars believe that religious education has significant direct and indirect influences on individuals' religiosity (Himmelfarb, 1979;Shah, 2004;Erickson, 1992;Vermeer, 2010). On the other hand, others believe that formal religious education in schools has less effect on the religiosity of children and adolescents after controlling for the effects of families and peers (Greeley, Mccourt, & Mccready, 1976).…”

Section: Schools and Religious Socializationmentioning

confidence: 99%

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Religious Socialization in Iranian Islamic Girls Schools

Jafari¹,

Krauss²,

Suandi³

2016

ASS

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Although Iran's educational system is not secular in character, many Iranian parents prefer to send their children to private Islamic schools. It is widely assumed that such schools are more effective in socializing their students toward the Shiite worldview. To date, no known studies have been conducted to investigate the impacts of the Islamic schools' formal and informal religious education on Iranian youths' religious commitments and preferences. In short, this article focuses on how attending private Islamic schools in Iran impacts on the construction of students' religious beliefs and attitudes. A qualitative, phenomenological methodology was employed with thirty former students of Islamic girl schools, aged 20 to 25 years old. Overall, the findings contrast somewhat with the existing literature by demonstrating that in most of our study participants, attending Islamic schools influenced future religious preferences and commitments by increasing unpleasant feelings and critical attitudes toward religion in general, and the Islamic-Shiite religious worldview specifically.

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Section: Resultscontrasting

confidence: 99%

Section: Schools and Religious Socializationmentioning

confidence: 99%

Religious Socialization in Iranian Islamic Girls Schools

Jafari¹,

Krauss²,

Suandi³

2016

ASS

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“…9 See, Johnson (1980);Grossbard-Shechtman and Neuman (1986); Erickson (1992); and Bisin and Verdier (2000).…”

Section: Production Of Religiosity: Formal Framework and Measurement mentioning

confidence: 99%

Intergenerational transmission of ‘religious capital’. Evidence from Spain

Brañas–Garza¹,

García-Muñoz²,

Neuman³

2011

Rev. int. sociol.

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This paper examines intergenerational transmission of 'religious capital' from parents to their offspring within an economic framework. The analytical tool is a 'production function of religiosity' where parental religious inputs serve as factors of production. The database used is based on a large-scale survey that was conducted in 1998 in Spain. In addition to information on the religious affiliation of the respondent and his parents, it has detailed data on two dimensions of the individual's religious performance: church attendance and prayer. it also includes information on the mother's and father's church attendance when the respondent was a child, as well as the respondent's participation in mass services at the age of 12. socio-economic background data are also available. The core findings are: (i) parental religious inputs significantly affect individuals' religiosity; (ii) interestingly, the route of intergenerational transmission is from mother to daughter and from father to son; and (iii) current mass participation of respondents is more affected by parental-than by own childhood mass attendance. KeywordsCatholic, Church Attendance, Intergenerational transmission, Prayer, Production.* During the time we were working on this paper we were unable to get the new dataset (ISSP-2008). We were aware of that the new wave was on the way but it was impossible to incorporate it on time. in fact the Centro de Investigaciones Sociológicas (CIS) did not offered it until late 2010. We apologize for any inconvenience. As the Editor indicated is a basic and necessary empirical exercise to compare both waves (1998 y 2008) in order to improve our knowledge of this phenomena. Now, we have started to perform this analysis. revisTa inTernacional de socioloGía (ris) resuMenEn este estudio se examina la transmisión inter-generacional de capital religioso de padres a hijos, bajo un esquema de producción de 'religiosidad' donde los inputs parentales sirven como factores de producción. la base de datos utilizada está basada en una encuesta realizada en España en 1998. Se dispone de información sobre la afiliación religiosa del individuo y sus padres, la asistencia a misa y la oración del individuo (actualmente) y la asistencia a la iglesia de la madre y el padre y del propio individuo cuando este era niño (a los 12 años). Encontramos que los inputs religiosos parentales afectan de manera significativa a la religiosidad individual, pero la vía de transmisión inter-generacional es de madre a hija y de padre a hijo. Sorprendentemente, la participación actual en actividades religiosas está más afectada por las características religiosas parentales que por la propia actividad religiosa durante la infancia. Palabras claveAsistencia a la Iglesia, Católico, Oración, Producción, Transmisión Intergeneracional.

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“…Substantial sociological evidence supports in fact such assumptions regarding the socialization mechanism. See Hoge et al (1982), deVaus (1983, Clark, Worthington, and Danser (1988), Cornwall (1988), Ozorak (1989), Erickson (1992), and Hayes and Pittelkow (1993) for some direct evidence on religious socialization and Wilson (1987) for the sociological literature on adult role models.…”

Section: B the Socialization Technologymentioning

confidence: 99%

Religious Intermarriage and Socialization in the United States

Bisin

Topa

Verdier

2004

Journal of Political Economy

246

169

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This paper presents an empirical analysis of a choice-theoretic model of cultural transmission. In particular, we use data from the General Social Survey to estimate the structural parameters of a model of marriage and child socialization along religious lines in the United States. The observed intermarriage and socialization rates are consistent with Protestants, Catholics, and Jews having a strong preference for children who identify with their own religious beliefs and making costly decisions to influence their children's religious beliefs. Our estimates imply dynamics of the shares of religious traits in the population that are in sharp contrast with the predictions obtained by linear extrapolations from current intermarriage rates.

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Adolescent Religious Development and Commitment: A Structural Equation Model of the Role of Family, Peer Group, and Educational Influences

Cited by 147 publications

References 13 publications

Religious Socialization in Iranian Islamic Girls Schools

Religious Socialization in Iranian Islamic Girls Schools

Intergenerational transmission of ‘religious capital’. Evidence from Spain

Religious Intermarriage and Socialization in the United States

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