The main aim of the present study was to better understand the influence of nationality/religious affiliation and degree of religious devoutness on OCD symptoms, more specifically scrupulosity symptoms and beliefs by comparing the Turkish Muslim students with the Canadian Christians who show different degrees of religiosity. To clarify the effect of religiosity on OCD symptomatology, Bible school and Divinity school students were included in the present study as an extreme religious group. Furthermore, the present study was aimed to examine the cross-cultural differences in the prevalence, content, appraisal and control of intrusions, using a structured interview methodology. Religiosity, guilt and scrupulosity scales and interview schedule were adapted into Turkish. The analyses revealed that the psychometric properties of the adapted measurements were satisfactory. Then, the effect of religiosity and religious affiliation on the experience of OCD symptoms, scrupulosity, and OCD relevant beliefs were examined via univariate and multivariate analyses. Results revealed that the effect of religiosity and nationality were significant for general distress. Results also revealed that regardless of nationality, high religious individuals reported higher degree of OCD and scrupulosity symptoms, and dysfunctional obsessive beliefs than low religious ones. The effect of religiosity on OCD and scrupulosity symptoms differed by religious affiliation. High religious Muslim students reported higher degree of compulsions, and fear of God symptoms than high religious Christians. Furthermore, religiosity and nationality affected obsessive beliefs differently. Turkish students reported higher level of perfectionism and intolerance for uncertainty in comparison with Canadian students. These results were supported by subsequent regression analyses. Furthermore, interview data showed that except for the frequency of the intrusions, the content of the intrusions was almost universal, and frequency and distress as a response to intrusions is very low in the normal population. Nationality and degree of religiosity revealed some minor differences in primary and secondary appraisals, and control strategies. These factors were specifically significant for religious and sexual intrusions. Results suggested that the religious affiliation and degree of religiosity may provide content for intrusions, rather being a causal factor. Keywords: Intrusive thoughts, Obsessive-Compulsive Symptoms, Faulty belief domains and appraisal, Religiosity and Religious Affiliation

The relationship between religion and reproductive behavior in demographic perspective Abstract The aim of this thesis is to provide a deeper discussion of the relationship of religion to reproductive behavior at the theoretical, methodological and practical level. The secondary objective is to introduce a recently formed branch called religious demography. The main part of the thesis is of a theoretical and methodological character, and is built on the comprehensive elaboration of the foreign literature, which is dealing with the theme of religion and reproductive behavior. In the first chapter, the latest processes and changes that occur on the religious scene and difficulties associated just with the research in this area are described. The second chapter is dealing with general methodological problems, which are mainly related to the operationalization of religion and the availability of data needed to examine the relationship of religion to reproductive behavior. The third chapter then presents two demographic prospects, which reveal two different ways of relationships, showing how to deal with the religion and the demographic reproduction. In the final part a model example is introduced, based on principles of religious demography. The example is built on data of the individual categories of...

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Although culture and subcultural norms have been subjected to increased scrutiny in recent years as explanatory constructs for various dimensions of consumer behaviours, religion as a subsystem of culture has received only slight attention in the marketing literature. The purpose of this study was to examine the religious influences on some selected aspects of consumer behaviour. Utilising consumer behaviour model of retail patronage as a framework, religious influences on the following aspects of consumer behaviour were examined: lifestyle, use of information source, shopping orientation, store attribute importance and store patronage. Consistent with previous research, religion was viewed from two different perspectives namely religious affiliation and religiosity. Religious affiliation is the adherence of individuals to a particular religious group while religiosity, or religious commitment, is the degree in which beliefs in specific religious values and ideals are espoused and practiced by an individual. Fieldwork for this study was carried out in Malaysia where the populace contains sizable percentages of adherents to four of the world’s leading religions, namely Islam, Buddhism, Hinduism and Christianity. The research data was collected by means of a survey through personal interviews with a structured questionnaire. Out of three hundred respondents targeted, two hundred and twenty-six questionnaires were deemed usable for statistical analysis. Statistical tests were calculated using statistical procedures of SPSS version 11.5. The main statistical techniques used include exploratory factor analysis, analysis of variance (ANOVA), multivariate ANOVA and multiple linear regression analysis. Findings indicated significant differences between religious affiliation groups in the areas of lifestyle, store attributes and store patronage. Significant differences between religiosity groups were also revealed in the areas of lifestyle, information source, shopping orientation and importance of store attributes. The usefulness of religious variables was further tested using multiple linear regression analysis with demographics and lifestyles were entered as extraneous variables. Results indicated that when the effect of other predictor variables were explicitly controlled (i.e. held constant) during the regression analysis, religious affiliation appeared to influence the perceived importance of store attributes. Intrapersonal religiosity, when controlling for the effect of other predictor variables, appeared to influence the use of information source, shopping orientation and perceived importance of store attributes. Similarly, interpersonal religiosity, when controlling for the effect of other predictor variables, was found to influence the use of information source, shopping orientation and importance of store attributes. Overall, findings indicated that consumer religiosity, as compared to religious affiliation, was more useful in predicting aspects of retail patronage activities. Thus it is suggested that religiosity variable should be given consideration in future patronage behaviour model building and research efforts. The implications of these results for theories of consumer behaviour along with the practical implications of the findings were discussed and opportunities for future research were provided.

The group known as “non-religious” have in recent time received attention in sociology of religion due to the need of presenting a more accurate and nuanced image of these individuals.  In the following study, young adults who ascribe themselves as religious to a low degree are investigated through quantitative analysis on previously collected survey material from the project Religion som resurs? (2008).  The study examines what reasons the respondents have stated for assigning themselves a religious affiliation, and to what degree they value the importance of religious tradition in their lives. Furthermore, the study includes a comparative analysis of two non-religious groups which were ethnic Swedes and Swedish born second-generation immigrants whose parents originate from outside of Scandinavia. The purpose of this comparison is to detect whether non-religiosity is expressed differently depending on ethnic background. Finally, the study also examines how the two groups differ in the degree of religious socialisation during their childhood years. Due to restrictions in method and material, this study can only show correlation or lack thereof in regard to the respondents’ answers, rather than explain what the causes behind the differences between the two non-religious groups are. The results were constructed through cross-tabulation of the two groups and six questions from the mentioned survey. In analysing the results, the theories used are socialisation theory as it is expressed by Berger & Luckman, but more so theories developed by Day (2011) from her qualitative study. The analysis uses Days categorisation of nominalist identities, belief orientations and the term which she calls performative belonging. The results of this essay show that the majority of both groups did not grow up exposed to religious socialisation, however a larger share of the second-generation immigrants than the ethnic Swedes stated that they did. Furthermore, almost twice as many second-generation immigrants than ethnic Swedes ascribe themselves a religious affiliation to a high degree. As for why the respondents ascribe themselves a religious affiliation, the reasons, and the degree of which the respondents agree to these reasons, differ slightly between the two groups. The biggest differences which can be seen is that the second-generation immigrants ascribe themselves a religion based on their relationships with family. Finally, regarding the respondents’ opinions on tradition, the results show that they have varied opinions on the question of how important traditions are, but that religious tradition largely does not affect their life-view.

Daraus leitet sich folgende Forschungsfrage ab: Hat die Intensität der religiösen Überzeugung einer Person Einfluss auf eine ungleiche Arbeitsteilung im Haushalt? Die Basishypothese dieses Aufsatzes besteht in Folgendem: Je religiöser sich eine befragte Person einschätzt, desto häufiger werden in einem partnerschaftlichen Haushalt als weiblich konnotierte Haushaltstätigkeiten von der Ehefrau bzw. Lebenspartnerin ausgeführt. Auf die methodischen Implikationen wird später ausführlich eingegangen. Aus der Basishypothese werden nun empirisch prüfbare Hypothesen gebildet, die weiterführend eine Grundlage für die Prüfung von Interaktionseffekten bilden. Damit soll herausgefunden werden, in welchem Umfang Religiosität mental vernetzt ist, also nachweisbare Wirkungen moderiert und damit als eine zentrale Variable in der Verarbeitung sozialer Bedingungen angesehen werden kann.

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La problématique de la célébration des funérailles chrétiennes dans un contexte de double appartenance religieuse chez les Baoulés de Côte d’Ivoire permet d’axer la réflexion sur la théologie de l’inculturation de la foi. En reconsidérant par ailleurs le concept de la double appartenance, on peut soutenir que celui-ci devient une exigence de l’inculturation comprise comme une « dramadialogie ». Elle s’inscrit dans une logique de dialogue, entre le christianisme et les croyances religieuses baoulées, au cours duquel les éléments de la culture baoulée meurent à leurs non valeurs en vue d’une résurrection transfiguratrice. Mais en même temps, cette culture, en accueillant ce message, enrichit le patrimoine ecclésial. La réappropriation du discours théologique chrétien sur la mort et la ritualité funéraire, à partir d’un horizon de sens africain, est la particularité de cette construction théologique, qui est à situer également à l’intérieur de ce même champ sémantique du processus de l’inculturation vue comme une « dramadialogie ». On n’oubliera cependant pas de souligner que toute cette trajectoire de théologie thanatique inculturée, éclairée par l’actualité du mystère pascal doit s’ouvrir aussi à la catholicité pentecostale de l’Église. / The question of the celebration of Christian funerals in a context of dual religious affiliation among the Baoulés of Côte d'Ivoire obliges us to focus our reflection on the theology of the inculturation of faith. On reconsidering moreover the concept of dual affiliation, it can be argued that this notion becomes a requirement of inculturation understood as a "dramadialogy". It fits into a logic of dialogue between Christianity and Baoulé religious beliefs in the course of which the elements of the Baoulé culture die off to their non-values for a transfigurative resurrection. But at the same time, by welcoming this message, this culture enriches the heritage of the Church. The reappropriation of the Christian theological discourse on death and funeral rituals from a perspective of African sense is the peculiar feature of this theological construction which is also to be situated within the limits of this same semantic field of the process of inculturation seen as a "dramadialogy". We should not forget, however, to point out that this entire trajectory of inculturated thanatic theology, enlightened by the actuality of the paschal mystery, must also open up to the Pentecostal catholicity of the Church.