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Religion and Perceptions of Candidates' Ideologies in United States House Elections
Matthew Jacobsmeier
Politics and Religion, forthcoming
Abstract:
Using data from the American National Election Studies, Poole-Rosenthal DW-Nominate scores, and data on the religious affiliations of members of the United States House of Representatives, I show that religion has important independent effects on the evaluation of candidates' ideologies. The results suggest that candidates affiliated with evangelical Christianity will tend to be seen as more conservative than ideologically similar candidates from mainline Protestant denominations. Jewish candidates, in contrast, will tend to be seen as more liberal than ideologically similar mainline Protestants. Additionally, the use of religion-based stereotypes varies with frequency of church attendance. These findings attest to the external validity of recent experiment-based research on religion-based political stereotypes. The approach employed here also allows for the estimation of the magnitude of the effects of such stereotypes. The results shed light on both the importance of religion in election campaigns and the factors that influence perceptions of candidates' ideologies more generally.
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Jihadi Radicalization of Muslim Clerics
Rich Nielsen
Harvard Working Paper, August 2012
Abstract:
This paper explains why some Muslim clerics adopt the ideology of militant Jihad while others do not. I argue that clerics strategically adopt or reject Jihadi ideology because of career incentives generated by the structure of cleric educational networks. Well-connected clerics enjoy substantial success at pursuing comfortable careers within state-run religious institutions and they reject Jihadi ideology in exchange for continued material support from the state. Clerics with poor educational networks cannot rely on connections to advance through the state-run institutions, so many pursue careers outside of the system by appealing directly to lay audiences for support. These clerics are more likely to adopt Jihadi ideology because it helps them demonstrate to potential supporters that they have not been theologically coopted by political elites. I provide evidence of these dynamics by collecting and analyzing 29,430 fatwas, articles, and books written by 91 contemporary clerics. Using statistical natural language processing, I measure the extent to which each cleric adopts Jihadi ideology in their writing. I combine this with biographical and network information about each cleric to trace the process by which poorly-connected clerics become more likely to adopt Jihadi ideology.
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Janet Rosenbaum & Byron Weathersbee
Journal of Religion and Health, March 2013, Pages 263-275
Abstract:
This study measures premarital sex prevalence, sources of sex education, and support for secular sex education among 151 newly married young adults surveyed at 9 Texas Southern Baptist churches. More than 70% of respondents reported having had premarital vaginal or oral sex, but more than 80% regretted premarital sex. The proportion of premarital sex exceeded 80% in 6 of 9 churches, among men and women married after age 25 and women married before age 21. School sex education was the only source of information about sexually transmitted infections for 57% of respondents, and 65% supported secular sex education despite church opposition.
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The structural failures of the heavenly markets
Christopher Young & Wayne Eastman
Rationality and Society, February 2013, Pages 41-89
"Previous scholarship analyzing cross-sectional international data has noted that religious monopolies impede the efficiency of religious markets and that the benefits of competitive markets apply in religion as elsewhere. Our paper, analyzing U.S. state-level data, is premised on the complementary point that competitive markets in religion as elsewhere may fail if there are externalities, public goods, or asymmetries in information. In our model, we hypothesize that perfect competition will foster forms of religion that fail to create positive externalities and that in turn engender doubts about religious faith...On the one hand, the results show a minimal, yet a positive effect that when religious diversity/competition increases, religious belief, attendance and prayer increases as well. Despite the effect being minimal, the hypothesis tested by Iannaccone and supported by many others appears to hold. On the other hand, there appears to be support for the hypothesis we presented here. Within the intra-religious market structure of Protestants, where competition and market saturation is the highest, there appears to be support that more religious competition/diversity may actually impede the quality and perhaps efficacy of such religion."
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Are Religious People More Compassionate and Does This Matter Politically?
David Blouin, Robert Robinson & Brian Starks
Politics and Religion, forthcoming
Abstract:
Analyzing a unique module of the General Social Survey, we test hypotheses that three religion dimensions - affiliation with specific religious traditions (belonging), service attendance (behaving), and religious orthodoxy (believing) are associated with compassionate feelings, and that these feelings carry over into support for government efforts to help the poor, blacks, and the sick. The religiously orthodox report more compassionate feelings toward others than do modernists and, partly because of this, are more supportive of government intervention to help the poor. Yet attending religious services frequently does not increase compassionate feelings and makes people less supportive of government efforts to help the poor. There are no differences among religious traditions in compassionate feelings, and the only difference on economic policy preferences is for Black Protestants to support government assistance to blacks. Compassionate feelings have comparable effects to political ideology and party identification on support for government assistance to the disadvantaged and misfortunate. We conclude that people of faith, variously defined, do not constitute a monolithic "Religious Right" and are potentially open to policy appeals from both political parties.
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Markus Schafer
Journal for the Scientific Study of Religion, March 2013, Pages 35-56
Abstract:
Prayer is often an interpersonal phenomenon. It represents not only a form of social support shared between or among people, but also a means of embedding an unobservable actor (God) within a conventionally observable social network. This study considers whether the receipt of intercessory prayer from close network ties is associated with future-oriented well-being. Analyses use social network module data from the Portraits of American Life Study (PALS), a nationally representative study of American adults containing a breadth of information not available in prior studies of networks, prayer, and well-being. Despite experiencing more instances of recent adversity (mental or physical health problem, financial trouble, and unemployment), prayed-for PALS respondents report the highest levels of optimism. Furthermore, the association between network prayer and optimism is robust to inclusion of individual-level indicators of religiosity. Finally, other forms of social support that an individual receives from his or her close ties do not explain the benefits of intercessory prayer.
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Islamic constitutionalism and rule of law: A constitutional economics perspective
Moamen Gouda
Constitutional Political Economy, March 2013, Pages 57-85
Abstract:
This study investigates the relationship between Islamic constitutionalism and rule of law. Al Azhar, one of the most respected Sunni religious institutions in the world, developed a model of an Islamic constitution. This study uses Al-Azhar's constitution as a model of Islamic constitutionalism and examines its stance in regard to the rule of law. We find the Al-Azhar's constitution to be incompatible with essential concepts of rule of law. For example, the powers vested in the head of the Islamic state are enormous, making the executive branch of government far superior to the legislative and judicial branches. Women and non-Muslims are explicitly discriminated against throughout the constitution. Moreover, laws stemming from this constitution are not stable since many differences exist among schools of Islamic jurisprudence (fiqh). Consequently, we show that state-of-the-art Islamic constitutionalism lacks essential components needed in any constitution based on rule of law.
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Barry Chiswick & Donka Mirtcheva
Journal of Family and Economic Issues, March 2013, Pages 120-140
Abstract:
This study examines the relationship between religious affiliation, importance of religion, and frequency of church attendance and the reported overall health status and psychological health of children and adolescents by age group (6-11, 12-15, and 16-19 years old), using national data from the Child Development Supplement to the Panel Study of Income Dynamics. Controlling for child's initial health, individual and family demographic characteristics, and socio-economic status, differences were found by age and measures of religion and health. Probit analysis revealed a generally positive and statistically significant association between religion and health, especially for the psychological health of children ages 12-15. Mitigating the issue of selection bias on observable characteristics, the Propensity Score Matching analysis generated similar positive associations between religion and child health. These findings are consistent with the corresponding literature on adults.
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To Donate a Kidney: Public Perspectives from Pakistan
Farhat Moazam, Aamir Jafarey & Bushra Shirazi
Bioethics, forthcoming
Abstract:
Despite the majority opinion of Muslim jurists that organ donation is permitted in Sharia, surveys indicate continuing resistance by lay Muslims, especially to donating organs following death. Pakistan, a country with 165 million Muslims, currently reliant on live donors, is considering steps to establish deceased donor programs which will require public acceptance and support. This article analyzes the results of in-depth interviews with 105 members of the public focusing on opinions and knowledge about juristic rulings regarding kidney donations, donor-family dynamics in deceased donation decisions, and attitudes towards buying kidneys. The objective was to determine the influence if any of cultural and religious values, and norms of traditional family structures and kinships, on decisions to donate. Study participants view donation of kidneys, particularly from the deceased, through a different lens from that used by jurists and physicians, one that also does not conform to familiar paradigms defining ethical organ donation. A socially modulated understanding of Islam passed down the generations, and longstanding family-centric norms, shape the moral worldview of many rather than academic juristic rulings or non-contextual concepts of autonomy and rights. The results of this study also highlight that medical science may be universal but its application occurs within particularities of cultural and religious values, social constructs of the self and its relationship with others, and different ways in which humans comprehend illness, suffering, and death. These findings are of relevance both to transplant related professionals and bioethicists involved with this field.
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Jonathan Hill & Kevin den Dulk
Journal for the Scientific Study of Religion, March 2013, Pages 179-197
Abstract:
Research on civic engagement shows that volunteering rates decline as young people move from adolescence into emerging adulthood. Using panel data spanning this period of the life course, we examine the impact of secondary schooling type - public, Catholic, Protestant, private nonreligious, and homeschool - on sustaining volunteering into emerging adulthood. We apply a framework that posits pathways between secondary schooling and sets of opportunities to volunteer embedded in institutions and social networks. We also posit a link between schooling type and durable motivational dispositions to volunteer. Results indicate substantial differences by schooling type, although our measures of opportunity structure and motivation do not adequately account for these differences. Those educated in Protestant secondary schools are considerably more likely than other young people to continue to volunteer, even accounting for potential spurious influences. Those schooled at home or in private nonreligious settings are significantly less likely to continue volunteering. We conclude by discussing two alternative accounts that should be addressed in further research: one focused on the role of habituated social practices and the other focused on differences in organizational efforts to link adolescent volunteering to emerging adult volunteering.
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Carly Jacobs & Elizabeth Theiss-Morse
Politics and Religion, forthcoming
Abstract:
If many consider the United States to be a Christian nation, how does this affect individuals who are American citizens but not Christian? We test two major hypotheses: (1) Americans consider Christians to be more fully American than non-Christians. We examine whether Americans explicitly and implicitly connect being Christian with being a true American; and (2) Christian Americans are more likely to be patriotic and set exclusive boundaries on the national group than non-Christian Americans. Among non-Christians, however, those who want to be fully accepted as American will be more patriotic and set more exclusive boundaries to emulate prototypical Americans than non-Christians who place less emphasis on national group membership. We test these hypotheses using data from a survey and from an Implicit Association Test. We find that Americans in general associate being Christian with being a true American. For Christians, this is true both explicitly and implicitly. For non-Christians, only the implicit measure uncovers an association. We also found that non-Christians exhibit significantly more pro-national group behaviors when they desire being prototypical than when they do not.
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Alex Cowan & Sons Ltd, Papermakers, Penicuik: A Scottish case of Weber's Protestant Work Ethic
Sam McKinstry & Ying Yong Ding
Business History, forthcoming
Abstract:
This study examines Weber's Protestant Work Ethic and its power in explaining the business ethos and progress of a leading Scottish papermaking firm, Alex Cowan & Sons Ltd. of Penicuik, which existed independently from 1779 to 1965. Beginning with a summary of the Protestant Work Ethic, as outlined in Weber's thesis of 1904-06, a review of key debates around it is given, followed by details of some recent works which demonstrate its continuing relevance for historical scholars as well as the shortcomings of some recent studies which have sought to test it in detail. A brief outline of the business progress of Cowan's papermaking business then follows, after which key aspects of Weber's thesis are tested against the firm's experience. The study concludes that Weber's thesis adequately describes the motivation and progress of the firm and its owners, providing detailed empirical evidence which supports the Weber thesis and justifies further detailed studies.
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Joseph Baker
Journal for the Scientific Study of Religion, March 2013, Pages 216-228
Abstract:
Public acceptance of evolution remains low in the United States relative to other Western countries. Although advocates for the scientific community often highlight the need for improved education to change public opinion, analyses of data from a national sample of American adults indicate that the effects of educational attainment on attitudes toward evolution and creationism are uneven and contingent upon religious identity. Consequently, higher education will only shift public attitudes toward evolution and away from support for teaching creationism in public schools for those who take non-"literalist" interpretive stances on the Bible, or to the extent that it leads to fewer people with literalist religious identities.
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The Effects of Cleric Statements on Suicide Bombings in Pakistan, 2000-2010
Bridget Rose Nolan
Studies in Conflict & Terrorism, March 2013, Pages 219-234
Abstract:
This article explores the relationship between suicide bombings and public cleric statements in Pakistan between 2000-2010. It establishes that bombings and statements increase over time, that cleric statements vary according to the bombing target, and that police and military targets most frequently garner clerics' attention. An adaptation of Kaplan, Mintz, and Mishal's (2006) maximum likelihood estimation method determines whether cleric statements affect the bombing rate. The analysis shows that pro-suicide statements have a far greater effect on the bombing rate than anti-suicide statements, both in the magnitude of increased bombings and by the length of time over which they exert influence.
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God Give Me Strength: Exploring Prayer as Self-Disclosure
Patrick Bennett & Marta Elliott
Journal of Religion and Health, March 2013, Pages 128-142
Abstract:
The current project was designed to examine the contention that written prayers about difficult life events function as self-disclosure to God and are structurally and effectively the same as other forms of written self-disclosure, at least in the short term. Over four writing sessions, 155 participants either wrote about mundane experiences (the control group) or wrote narratives about traumatic or stressful life events that were targeted at no one, targeted at a person of their choice, or construed as prayers to God. The results indicate that written prayers are lexically similar to the other two types of written narratives and distinct from the control group. Furthermore, the immediate effects of trauma writing on mood and physical well-being were similar as well. These findings have potentially important implications for understanding the relationship between personal prayer and a variety of health outcomes.
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Eran Shor & David Roelfs
Journal for the Scientific Study of Religion, March 2013, Pages 120-145
Abstract:
Scholars have long argued that the reduced mortality risk associated with frequent participation in religious services derives from two sources: social participation and religious belief efficacy. In contrast, the reduced mortality risk associated with participation in nonreligious groups is thought to derive solely from the social participation component. This study tests the religious efficacy hypothesis by comparing the effects of religious participation with nonreligious participation using meta-analyses of 312 mortality risk estimates from 74 publications (providing data on more than 300,000 persons). We found no significant difference between the mean hazard ratio (HR) for low religious participation (HR, 1.32; 95% CI, 1.24-1.41) and the mean HR for low nonreligious participation (HR, 1.25; 95% CI, 1.17-1.33). These findings suggest that the positive health effects of religious participation may largely be attributed to the social participation component, rather than to the religious component of the act.
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On intelligence, education and religious beliefs
Yoav Ganzach, Shmuel Ellis & Chemi Gotlibovski
Intelligence, March-April 2013, Pages 121-128
Abstract:
A number of authors have suggested that education mediates the negative effect of intelligence on religiosity. However, there is very little direct evidence for this mediation, and the indirect evidence is contradictory. The results of the current paper suggest that, by and large, education does not mediate the effect of intelligence on religiosity. However, the results also suggest that since education has a positive effect on religiosity when religious background is strong and a negative effect when religious background is weak, and since intelligence has a positive effect on education, the negative effect of intelligence on religiosity is stronger when religious background is strong than when it is weak. We examine this mediated moderation model in two large, nationally representative, databases.
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Religion and Support for Democracy in Bosnia-Herzegovina
Marko Valenta & Zan Strabac
Politics and Religion, December 2012, Pages 609-633
Abstract:
This article examines the relationship between religiosity and support for democracy in Bosnia-Herzegovina. Using data from the last World Values Survey, we examine levels of religiosity among Bosniaks, Serbs, and Croats, and their support for democracy. The influence of religiosity on support for democracy is also explored. The results indicate that religiosity has a negative influence on support for democracy, and it is particularly true for individuals who do not support the separation of the religious from the political sphere and who exhibit lower support for democracy. The article also examines different levels of religiosity among the three groups, controlling for a wide range of variables. We conclude that there is basically no difference in support for democracy between Croats and Bosniaks, while Serbs exhibit somewhat lesser support for democracy than members of the other two ethnic groups. Serbs also seem to be somewhat less religious than Bosniaks and Croats. Opposition to separation of the religious from the political sphere is a major source of lack of support for democracy among Croats and Bosniaks, but not among Serbs.