Este trabalho procurou identificar, compreender e discutir a presença da religiosidade no modo como moças e rapazes de 15 a 25 anos, praticantes de diferentes religiões, vivem, idealizam e constroem sua trajetória sexual-afetiva. A análise e discussão foram elaboradas a partir do material coletado em 18 entrevistas e em dois grupos focais. Os jovens entrevistados eram membros ativos de uma Igreja Católica, uma Igreja da Assembleia de Deus, uma Igreja Adventista da Promessa, uma Igreja Episcopal Anglicana, dois Terreiros de Candomblé e dois Terreiros de Umbanda. Um dos grupos focais foi formado com jovens adeptos de dois Terreiros de Umbanda e o outro com jovens de uma Igreja Adventista da Promessa. Neste trabalho, parte-se do pressuposto que a sexualidade é uma construção social que integra as trajetórias de vida e se insere nas teias da experiência afetiva da juventude. A religiosidade é concebida como constitutiva do repertório variado que compõe a socialização da juventude, especialmente quando se trata de jovens praticantes de alguma religião. A questão deste estudo foi compreender a interação entre sexualidade e religiosidade, a partir de cenas, percepções e ideias colocadas pelo próprio jovem religioso, entendido aqui como sujeito plural. Questões e relações entre as moralidades religiosas e o avanço no campo dos direitos sexuais e direitos reprodutivos também são discutidas, tendo, como pano de fundo teórico e normativo, a perspectiva dos direitos humanos. Como resultado, é proposta uma reflexão a partir do sujeito plural sexual, de direito e religioso que constrói sua subjetividade em contexto e apresenta capacidade de reeditar discursos para suas escolhas na vida. A ampliação do debate entre os sujeitos de diferentes segmentos, que apresentam discursos conflitantes, também é uma proposta deste trabalho, para que, na perspectiva de uma sociedade cada vez mais laica, se possa avançar na ampliação dos direitos individuais, especialmente no campo da sexualidade e reprodução. / This research work intended to identify, comprehend and discuss the presence of religiosity in the way young religious followers, men and women from 15 to 25 years old, live, idealize and construct their sexual-affective trajectories. The analysis and discussion were elaborated by studying the material gathered from 18 interviews and from two focal groups. The young interviewees were active members of a Catholic Church, an Assembly of God Church, an Adventist Church of Promise, an Episcopal Anglican Church, two Candomblé Temples and two Umbanda Temples. One of the groups was formed by young followers of two Umbanda Temples and the other by young followers of an Adventist Church of Promise. This work is based on the assumption that sexuality is a social construction that integrates the trajectories of life and is inserted in the webs of affective experience of youth. Religiosity is considered as part of the varied repertoire that forms the socialization in youth, especially when it refers to young religion followers. The main goal of this study was to comprehend the interaction between sexuality and religiosity by analyzing the scenes, perceptions and ideas expressed by young religious followers, who were considered to be plural subjects. Issues and relations between religious moralities and advances in the field of sexual and reproductive rights are also debated from the theoretical and normative perspective of human rights. As a result, this thesis proposes a reflection based on plurals subjects besides being sexual subjects, they have rights and are religious who construct their subjectivity within a context and present the capacity to reedit discourses for their choices in life. Another proposal of this work is to expand the debates among subjects from different segments who present conflicting discourses in order to advance towards the development of individual rights, especially in the field of sexuality and reproduction, from the point of view of a secular society.

This study presents an in-depth case study of eight sessions of spiritually integrated psychotherapy with a 20-year-old woman recovering from an Eating Disorder. The inclusion and utility of session-to-session outcome data as well as systematic follow up data in conjunction with in-depth qualitative interviews are shown. The therapist and client's perspectives are highlighted over the course of treatment. Three clinical areas of focus (renewing identity, reducing self-contempt, and fostering hope) are extracted from the qualitative interviews and the therapeutic process of weaving them together is highlighted. The Tau-U and SMA single case study statistical analyses are used to highlight clinical gains and maintenance.

This study sought to identify any smartphone usage with significant positive or negative relationships with the religiosity of LDS young adults, with the hypothesis that smartphone usage would indeed have significant relationships with religiosity, both positively and negatively. Over 1,000 BYU students were surveyed for their usage of 36 popular and religious apps and of 33 different categories of content consumption, their content sharing, and compulsive use. That data was compared with their private religiosity (prayer, scripture study, and thinking seriously about religion) and religious experience (strength of beliefs, feeling the Spirit, finding strength through their faith, etc.) BYU students' smartphone usage is outlined, with Facebook dominating social media use and most students studying their scriptures on their phones. BYU students' religiosity is outlined, revealing a very believing and actively religious student body. Different forms of smartphone usage do have very significant associations with private religiosity, both positive and negative. Smartphone usage behaviors shown to have the greatest negative relationship with religiosity, are, in descending order: consuming "erotic/pornographic" content, "LGBT news or personalities" content consumption, consuming content about "Video gaming", using the Netflix app, and using the Snapchat app. Smartphone usage behaviors shown to have the greatest positive relationship with religiosity, are, in descending order: "LDS teachings and doctrine" content consumption, using the Bible Videos app, using the Gospel Library app, using the LDS Tools app, and using the Mormon Tabernacle Choir app.

This dissertation investigates the apostate: those who have given up the beliefs of their birth religion; and apostasy: the process of foregoing said religion. Beyond empirically derived determinants of religious defection often provided by conventional investigations in the sociology of religion, this thesis treats apostasy as a potential signifier of societal change. It attempts to see apostasy as a window for examining the location, of not only apostasy, but of socialisation, religion, and religiosity as constructs of modernity. It provides an investigation beyond a traditional analysis of apostasy as an aberration or problematic rupture in religious socialisation. Rather, apostasy is explored as a potential signifier of resistance to modernistic constructions of socialisation, religion and religiosity. It asks whether, commensurate with an emerging postmodern condition, there has been a transformation in Foucauldian 'technologies of the self' (1988:18) that allows more agency in the negotiation of the self, religion and religiosity. Chapter One introduces and contextualises the argument. It lays the theoretical framework for the thesis and situates the work in the literature. Chapter Two presents the methodology, reviews preliminary statistical findings, and offers the apostasy typology. Chapters Three and Four examine religious socialisation and epistemological orientation of religious disaffiliation. Chapter Five discusses post apostatic re-formations of the self and Chapter Six concludes the thesis with a discussion of the potential need for post apostatic religiosity. / Doctor of Philosophy (PhD)

Doctor of Philosophy (PhD) / This thesis presents a new assessment of the identity and historical significance of Marguerite Porete, burned for heresy in Paris in 1310, and reconnects her to a vigorous, lay, discourse community that threatened the authority of the later medieval church. The thesis argues that a bilateral annihilation of Porete as an historical subject has been brought about by medieval and modern representations, and that this has served to obscure the presence of a subaltern religious discourse in the period. The historiography of Porete has followed distinctive stages of development that reflect, and are affected by, concurrent advances in the study of medieval female religious participation. This interplay has led to the development of a particularly influential hermeneutics that serves to exclude Porete from her contemporaries. Analysis of documentation issuing from Porete’s condemnation has similarly been influenced by hermeneutic issues that manipulate the ways in which Porete is perceived as an identity. This thesis challenges dominant representations of Porete in the scholarship and argues that Porete’s identity and discourse reflect a particularly vigorous, fluid and cross-discoursed lay engagement with religiosity that has roots in the precocious socio-religious environment of the Southern Low Countries. Central to the aims of this thesis is the question “how did Porete ‘fit’ the religious landscape of her period?” A seeming obstacle to this pursuit are claims from within the scholarship that Porete did not ‘fit’ at all, but was, rather, as an aberration amidst other female mystics of the period. Clear links, however, have suggested a wider discourse community and some have identified her, in conjunction with those that condemned her in Paris, as a beguine. Yet this affiliation is refuted by Porete within her book and the term, as an indicator of identity, is highly problematic. This thesis explores the historiographical issues that cloud Porete’s case and offers a reassessment of the possibilities her reconnection to the major religious currents of her day presents. It will be argued that her condemnation represents a major historical development wherein the boundaries of institutionally accepted discourse were hardened at the very moment when the possibilities for religious discourse were at their peak. Porete will thus be reassessed as a major figure in an alternative religious discourse that represents the excluded voice of lay engagement in the later Middle Ages.

<p>Sverige har under det senaste seklet genomgått stora samhällsprocesser som sekularisering och modernisering. Vi har i denna studie utgått från framför allt Becks teorier om reflexiv modernisering kontra Webers teser om linjär rationalitet för att besvara frågeställningen; Hur har graden av andlighet respektive religiositet ökat respektive minskat under tidsperioden 1870 - 2008 i Västmanland och kan samhällsprocesser som en reflexiv modernisering ha haft betydelse för dessa eventuella förändringar? Urvalet bestod av 600 dödsannonser insamlade från Västmanlands läns tidning och dessa analyserades för att finna uttryck för religiositet och andlighet. Undersökningens resultat visar minskad grad av religiösa referenser i dödsannonser men en ökning av Svagt andliga sådana. Denna studies slutsats ger stöd åt teorier om sekularisering och ger indikationer på en begynnande religiös pluralism.</p>

The purpose of this study was to examine attitudes about gay marriage. The main research question was: Do traditional attitudes toward familial gender roles and conservative, moderate, and liberal views about religiosity impact attitudes about gay marriage? I used data from the 2006 General Social Survey (GSS) of 1,977 adults living in the United States. Results of this study found people with traditional attitudes toward familial gender roles have more negative attitudes about gay marriage. Also, people with strong religious affiliation and more frequent attendance at religious services have more negative attitudes about gay marriage. Furthermore, people who were very religious and belonged to specific religious affiliations have more negative attitudes about gay marriage. Conversely, this study found people who were slightly religious, not religious, and very spiritual have more positive attitudes about gay marriage and people who belonged to specific religious affiliations have more positive attitudes about gay marriage. / Dr. Melissa Swauger Dr. Diane Shinberg Dr. Kay Snyder

This project evaluated the effect of religious symbols on self-control and self-monitoring. Based on psychological priming research and evidence demonstrating a correlation between religious conviction and self-control, it was hypothesized that exposure to subtle religious primes would increase self-control and self-monitoring. Assuming religious primes increased both variables, it was also hypothesized that self-monitoring would mediate the effect of the religious primes on self-control. In line with study hypotheses, exposure to religious primes did increase self-control, however no support was found for the effect of the religious primes on self-monitoring. As a result, a mediational model could not be tested. Study implications and directions for future research are discussed.

Sverige har under det senaste seklet genomgått stora samhällsprocesser som sekularisering och modernisering. Vi har i denna studie utgått från framför allt Becks teorier om reflexiv modernisering kontra Webers teser om linjär rationalitet för att besvara frågeställningen; Hur har graden av andlighet respektive religiositet ökat respektive minskat under tidsperioden 1870 - 2008 i Västmanland och kan samhällsprocesser som en reflexiv modernisering ha haft betydelse för dessa eventuella förändringar? Urvalet bestod av 600 dödsannonser insamlade från Västmanlands läns tidning och dessa analyserades för att finna uttryck för religiositet och andlighet. Undersökningens resultat visar minskad grad av religiösa referenser i dödsannonser men en ökning av Svagt andliga sådana. Denna studies slutsats ger stöd åt teorier om sekularisering och ger indikationer på en begynnande religiös pluralism.

Traditionally the empirical study of acculturation has focused on the integration, preservation, or abandonment of one's ethnic heritage in relation to the host culture. This study attempted to broaden the concept of the acculturation process by examining the interaction between an immigrant's religious identity and the host culture. It was hypothesized that for Muslims living in America the integration of one's Islamic and American identities, as compared to level of integration between one?s ethnic heritage and American identities, would provide unique value in predicting the level of acculturation stress, depressive symptoms and life satisfaction. Identity integration between Islamic and American identities was found to correlate with decreased acculturation stress, decreased depressive symptoms and increased life satisfaction and in some instances provided significant predictive value when compared to only an assessment of bicultural integration. Implications of this and other findings were explored.