Gender and Religiousness: Can Socialization Explanations Be Saved?

Miller, Alan S.; Stark, Rodney

doi:10.1086/342557

Cited by 402 publications

(363 citation statements)

References 42 publications

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“…3 If there is any variation in the supposed "social fact" that women are more religious than men, these scholars argue, the variation will arise only in non-2 Religion gender gaps in Israel were not DellaPergola's (2001) focus, but the paper did include some findings that indicate Israeli men spend much more time on religious activities than do Israeli women. 3 This particular theory relies on Pascal's Wager-a 17 th century apologetic argument-to assert that being irreligious is risky (Miller and Hoffmann 1995;Miller and Stark 2002;Stark 2002).…”

Section: Gendered Religionsmentioning

confidence: 99%

“…For example, they tend to say religion is more important in their lives, pray more often, and attend religious services more frequently. This gender gap in religion is so widespread that some religion scholars have argued it is a universal social fact and suggested that women may be biologically predisposed to be more religious (BeitHallahmi 2014;Miller and Stark 2002;Stark 2002). Even scholars who question the biological argument suggest that the gender gap in religion has more empirical support than other commonly accepted "social facts" (Hoffmann 2009).…”

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confidence: 99%

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Where Men Appear More Religious Than Women: Turning a Gender Lens on Religion in Israel

Schnabel¹,

Hackett²,

McClendon³

2017

Preprint

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Past research, typically focused on Christians in Christian nations, has found that women tend to be more religious than men. This study uses original nationally-representative data (N=5,601) with strategic oversamples of minority groups to examine variation in how religion and gender intersect across ethnoreligious identities in Israel. We demonstrate that Israel diverges from the typical pattern of women appearing more religious than men. In fact, Israeli men are consistently more religious than Israeli women on commonly used measures and frequently more religious on a broader set of questions specific to Judaism and Israel. Subgroup analyses highlight the intersectional nature of gender and religion, showing that men's greater religiosity in Israel is limited to Jews, and, more specifically, non-secular Jews. We suggest that gender gaps arise, at least in part, because religions are gendered institutions with gendered norms, expectations, and incentives, and that these norms, expectations, and incentives vary from religion to religion.

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Section: Gendered Religionsmentioning

confidence: 99%

mentioning

confidence: 99%

Where Men Appear More Religious Than Women: Turning a Gender Lens on Religion in Israel

Schnabel¹,

Hackett²,

McClendon³

2017

Preprint

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“…Some of these studies report a stronger association between spirituality and mental health among female than males (Clark, Friedman & Martin, 1999, Feldman, Fisher, Ransom, & Damiceli, 1995; A meta-analysis of studies examining the relationship between religiousness and depression found no evidence for a moderating impact of gender (Smith, Hardman, Pichards, & Fischer, 2003), and other studies have indicated that the moderating effect may be more complicated (Miller & Stark, 2002) or mixed (Maltby, Lewis, & Day, 1999;Meisenhelder, 2003). Gender differences can affect the relation between mental health and attachment to God.…”

Section: Introductionmentioning

confidence: 99%

Gender Differences in Quality of Attachment to God, Forgiveness, Altruism, and Mental Health in College and Seminary School Students

Nosrati¹,

Bonab²,

Rabiee³

et al. 2017

JCRS

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The aim of the current study was to investigate gender differences in quality of attachment to God, forgiveness, altruism and mental health in college and seminary school students as well. To fulfil the stated goal 993 individuals were selected by means of stratified sampling procedures and the following measures were distributed among them:Muslim-Spiritual Attachment Scale, Kin Altruism, Reciprocal Altruism Enright Forgiveness Inventory, and Symptom Checklist-90 Revised. Analysis of data using t test revealed significant differences between male and female students (P < 0.01). Moreover, data indicated that interpersonal sensitivity was higher in male students while somatization complains was higher among female students. Analysis of data showed that quality of secure attachment in female students were higher than male students (P < 0.01). Moreover, female students were higher in altruism, especially in domain of compassion (P < 0.05). In addition female students were higher in perceiving God as a Safe Haven and providing them with comfort and tranquility. Moreover, females students were higher in altruism (p < 0.05), and forgiveness (p < 0.01). The analysis of data revealed that female students were higher in the secure attachment to God, sympathy toward others and they scored higher in somatization complain while male students were higher in the interpersonal sensitivity. Theoretical implication and practical application of findings have been discussed in the original paper. Findings in this project were consistent with body of research findings.Theoretical implication and practical usage of the current study was described in the original paper. Data revealed that female student were higher in secure attachment to God, altruism and forgiveness. Showing emotional stability and higher spirituality

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“…např. Hunt 2005;Kelley, Dirk 1997;Miller, Stark 2002;Regnerus 2002;Sherkat 2003;Voas, Doebler 2011], tak i v českém kontextu, kde je náboženská socializace rovněž pravidelně tématizována. V poslední době je některými výzkumníky propojována i se studiem paměti [srov.…”

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How Accurately Do Parents Estimate their Child’s Religion?

Váně¹,

Hásová²

2017

Naše Společnost

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Extended abstract:The goal of the text is to analyze concordance between one's religion and a close relative's estimation thereof. To establish the accuracy of parents' estimates of their children's religion and vice versa, we ask the following question: what is the concordance of post-socialization beliefs about (un)successful transmission of religiosity between direct actors (parent/child)? We argue that the reliability of that estimate indicates the effectiveness of religious socialization. Socialization is not treated as a nonproblematic one-way process, but rather as a result of repeated mutual parent-child interactions and a host of other intervening factors (secondary socialization etc.) In this context, the level of estimate reliability is treated as an indicator of religious socialization and of the continuity of religious memory within family, which is viewed as a collective phenomenon. In other words, by imprinting values into one's memory and worldview, the process of religious socialization shapes the ways one views the world and him/herself as well as the focus of his/her attention, or what is stored in his/her memory. Our project is conceptualized at an intersection of the theories of socialization and religious memory. Among the latter, we primarily rely on Jan Assmann's conceptualization of memory. While many contemporary authors deal with issues of religious socialization, and some even with its links to memory, no investigations thus far have attempted to verify intergenerational transmission in terms of the reliability of mutual estimation of (non)religiousness between generations.The analyses are based on data from the KODINA 2015 survey which specifically complemented its main sample with a selection of respondents' close relatives. This allows us to analyze a sample of parent-child dyads. Simple frequency tables revealed some effects of the accounting person's generation on estimate concordance. Specifically, parents were much more likely to misjudge their children's religiosity -to consider them Roman Catholic although the children themselves identified as nonbelievers. Logistic regression was used for more detailed analysis, which revealed that the discordance between parents' and children's estimates is not statistically significant and only a partial effect could be demonstrated in interaction with the estimating person's religiosity. In sum, we present three main findings: (1) close relatives estimate each other's religiosity relatively accurately. That indicates, as we argue, the importance of the socialization process. (2) Estimate accuracy depends on the estimating and estimated persons' religiosities and combination thereof. This demonstrates the importance of continuity of (non)religious belief because lower estimate accuracy has been observed in discontinuity situations. (3) There was no statistically significant difference of estimates between generations, yet the relationship demonstrated in the case of the interaction is primarily notable in that Roman Catholic parents incorr...

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Gender and Religiousness: Can Socialization Explanations Be Saved?

Cited by 402 publications

References 42 publications

Where Men Appear More Religious Than Women: Turning a Gender Lens on Religion in Israel

Where Men Appear More Religious Than Women: Turning a Gender Lens on Religion in Israel

Gender Differences in Quality of Attachment to God, Forgiveness, Altruism, and Mental Health in College and Seminary School Students

How Accurately Do Parents Estimate their Child’s Religion?

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