Towards Cultural Psychology of Religion

Belzen, J.A. van

doi:10.1007/978-90-481-3491-5

Cited by 101 publications

(18 citation statements)

References 214 publications

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“…As with most disciplines, the field of psychology of religion has not been free of certain biases taking the form of assumptions that have in turn influenced the research, results, and type of knowledge produced (Belzen 2010). Three of these biases are explained here.…”

Section: Biases Within the Psychology Of Religionmentioning

confidence: 97%

How Do Religious People Become Atheists? Applying a Grounded Theory Approach to Propose a Model of Deconversion

Pérez¹,

Vallières

2019

Secularism and Nonreligion

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Section: Biases Within the Psychology Of Religionmentioning

confidence: 97%

How Do Religious People Become Atheists? Applying a Grounded Theory Approach to Propose a Model of Deconversion

Pérez¹,

Vallières

2019

Secularism and Nonreligion

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“…According to Saroglou and Cohen (2011) , the relationship between culture and religion could be conceptualized via the following six frameworks—religion as a part of culture, religion constitutes culture, religion includes and transcends culture, religion influenced by culture, religion shapes culture, and religion interacts with culture in influencing cognitions, emotions, and actions. In this study, we adopt the last aforementioned framework with an added perspective of evolutionary psychology that, religion co-evolves with human cognition, giving form to a dynamic cultural system that embodies a unique epistemology of illnesses and healing ( Belzen, 2010 ; Ting and Sundararajan, 2018 ; Dueck, 2020 ). In the past, various dimensions of religion have been used to operationalize religiosity, such as the frequency of church attendance (organizational religiosity), private religious activities (non-organizational religiosity), intrinsic beliefs (intrinsic religiosity), religious importance, and religious experiences ( Hood et al, 2018 ).…”

Section: Introductionmentioning

confidence: 99%

Cultural Responses to Covid-19 Pandemic: Religions, Illness Perception, and Perceived Stress

et al. 2021

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Many psychological researchers have proven the deteriorating effects of the coronavirus disease 2019 (Covid-19) pandemic on public mental health. In Malaysia, various Covid-19 clusters were associated with religious gatherings. From a cultural psychology perspective, how ethno-religious groups respond to this crisis originating from their unique rationality and ecological systems. Therefore, this study aimed to explore the illness perceptions of major religious groups (Christian, Muslim, and Buddhist) in Malaysia toward the Covid-19 pandemic, their stress levels, and the relationship between illness perception, stress, and forms of religious expression during the lockdown period. Through an online survey method, 608 Malaysian religious believers were included in this mixed-method empirical study, which adapted standardized instruments [Duke University Religion Index (DUREL), Brief Illness Perception Questionnaire (BIPQ), and Perceived Stress Scale (PSS)]. Statistical analysis showed that all three groups reported moderate levels of stress in average without any significant difference after controlling for age. Both internal and external forms of religious expression had a significant negative relationship with stress levels. Personal control, comprehension, and emotions domains of illness perception accounted for a significant variance in the stress level. Furthermore, religious expression significantly moderated the relationship between some illness perception domains and stress. Qualitative coding revealed that most participants perceived human behavior and attitudes, sociopolitical, and sociological factors as causal factors to the current pandemic. These findings confirmed the relationship between religious expression, illness belief, and stress regulation during the pandemic lockdown. Incidental findings of age as a potential protective factor for Malaysian believers warrants further study. In the conclusion, implications for public health policymakers and religious communities on pandemic prevention and well-being promotion were discussed.

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“…Рассматривались регуляция поведения, влияние дефицита высших эмоций на отклонение от социальных норм, наличие или отсутствие установки на поддержание психического и физического здоровья. Оценивались нравственная активность и религиозность как проявления социальных предиспозиций и личностных смыслов для мотивообразования таких процессов как деятельность, общение, познание [6,11,15].…”

Section: результаты и обсуждениеunclassified

Оценка Эффективности Лечебно-Реабилитационной Работы С Психически Больными, Совершившими Общественно Опасные Действия (Анализ Личностно-Психологического Аспекта)

Панченко¹,

Макушкина²,

Зуева³

2020

СВПН

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Towards Cultural Psychology of Religion

Cited by 101 publications

References 214 publications

How Do Religious People Become Atheists? Applying a Grounded Theory Approach to Propose a Model of Deconversion

How Do Religious People Become Atheists? Applying a Grounded Theory Approach to Propose a Model of Deconversion

Cultural Responses to Covid-19 Pandemic: Religions, Illness Perception, and Perceived Stress

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