Practicing What You Preach
Islamic Law and Investments in Children: Evidence from the Sharia Introduction in Nigeria
Marco Alfano
Journal of Health Economics, forthcoming
Abstract:
Islamic law lays down detailed rules regulating children’s upbringing. This study examines the effect of such rules on investments in children by analysing the introduction of Sharia law in northern Nigeria. Triple-differences estimates using temporal, geographical and religious variation together with large, representative survey data show decreases in infant mortality. Official government statistics further confirm improvements in survival. Findings also show that Sharia increased vaccination rates, duration of breastfeeding and prenatal health care. Evidence suggests that Sharia improved survival by specifying strict child protection laws and by formalising children’s duty to maintain their parents in old age or in sickness.
Islam and democracy
Saeed Khodaverdian
Kyklos, forthcoming
Abstract:
The Muslim countries have a lower democracy level on average than the other countries. Yet, this cross-country comparison is not sufficient to blame Islam for the democracy deficit. This issue is related to the numerous fixed characteristics that differ across the countries and that also have an effect on democracy. When the differences are not considered, the estimates mix the effect of the fixed characteristics with the effect that Islam has on democracy. We show this issue for a large set of countries covering the period 1950–2015. In cross-country comparisons, we find a negative link between the share of Muslims in the total population and common measures for democracy. Yet, when the fixed characteristics are considered, the negative link vanishes. Thus, the lower democracy level has to be due to a fixed characteristic; it cannot be associated to (time-varying) Muslim shares. Numerous empirical specifications support this finding. We also measure Islam by the average per-day length of fasting during the month of Ramadan exploring whether the intensity of practicing the core teachings of Islam has a negative effect on democracy. Again, the evidence rejects a negative effect of Islam on democracy. If anything, the effect is positive. The findings are important for social coexistence.
Preaching Politics: How Politicization Undermines Religious Authority in the Middle East
Scott Williamson et al.
British Journal of Political Science, forthcoming
Abstract:
A growing body of research demonstrates that political involvement by Christian religious leaders can undermine the religion's social influence. Do these negative consequences of politicization also extend to Islam? Contrary to scholarly and popular accounts that describe Islam as inherently political, we argue that Muslim religious leaders will weaken their religious authority when they engage with politics. We test this argument with a conjoint experiment implemented on a survey of more than 12,000 Sunni Muslim respondents in eleven Middle Eastern countries. The results show that connections to political issues or politically active religious movements decrease the perceived religious authority of Muslim clerics, including among respondents who approve of the clerics' political views. The article's findings shed light on how Muslims in the Middle East understand the relationship between religion and politics, and they contribute more broadly to understanding of how politicized religious leaders can have negative repercussions for religion.
Religious celibacy brings inclusive fitness benefits
Alberto Micheletti et al.
Proceedings of the Royal Society: Biological Sciences, 29 June 2022
Abstract:
The influence of inclusive fitness interests on the evolution of human institutions remains unclear. Religious celibacy constitutes an especially puzzling institution, often deemed maladaptive. Here, we present sociodemographic data from an agropastoralist Buddhist population in western China, where parents sometimes sent a son to the monastery. We find that men with a monk brother father more children, and grandparents with a monk son have more grandchildren, suggesting that the practice is adaptive. We develop a model of celibacy to elucidate the inclusive fitness costs and benefits associated with this behaviour. We show that a minority of sons being celibate can be favoured if this increases their brothers' reproductive success, but only if the decision is under parental, rather than individual, control. These conditions apply to monks in our study site. Inclusive fitness considerations appear to play a key role in shaping parental preferences to adopt this cultural practice.
Is Conservative Religiousness Inherently Associated with Poorer Health for Sexual Minorities?
Christopher Rosik et al.
Journal of Religion and Health, August 2022, Pages 3055–3075
Abstract:
Results of path analysis involving sexual minority participants (N = 1317) from diverse sociopolitical contexts revealed health outcomes to be associated with internalized homonegativity and the resolution of conflict between religious and sexual minority identities. Contrary to expectations, several markers of religiousness were not directly associated with either improved or worsened health outcomes for depression or anxiety. However, religious activity moderated the influence of internalized homonegativity (IH) on depression such that IH was less strongly related to depression among individuals who frequently attended religious services than among individuals who infrequently attended religious services. These findings have special salience for advancing a more accurate understanding of conservatively religious sexual minorities and directing culturally sensitive research, clinical services, and public policy.
Selfish or Substituting Spirituality? Clarifying the Relationship between Spiritual Practice and Political Engagement
Jaime Kucinskas & Evan Stewart
American Sociological Review, August 2022, Pages 584-617
Abstract:
Churches have long been sites of local charity work as well as national political movements. What happens when people engage in more individualistic forms of spirituality, like mindfulness meditation or yoga, rather than participate in religious communities? Might the rise of individualized forms of spirituality lead to a decline in political engagement? Or, among people averse to religion, might spiritual practice operate as a substitute, and potentially contribute to political engagement? Drawing on burgeoning theory of religion and spirituality as socially-situated boundary objects, we use data from the 2020 National Religion and Spirituality Survey to examine the relationship between self-reported spiritual and religious practices and political engagement. First, we investigate whether study participants distinguish spiritual and religious practice as distinct concepts through factor analysis. Next, we use those results to examine the association between these practices and reports of political behavior. We find a consistent, positive relationship between spiritual practice and political engagement of comparable magnitude to that of religious practices. Notably, during an era of heightened political polarization around religious engagement, political progressives, respondents of color, and members of the LGBT community are more likely to report spiritual rather than religious practices. This points us to a theory of spiritual practice as a substitute for religious engagement among groups alienated from religious institutions, with the former capable of fostering similar proclivities for political action as the latter. Our results suggest critiques of a “selfish” spirituality have been overblown.
A sheep in wolf’s clothing? Toward an understanding of the religious dones
Daryl Van Tongeren, Nathan DeWall & Patty Van Cappellen
Journal of Experimental Psychology: General, forthcoming
Abstract:
People often favor their ingroup and derogate members of the outgroup. However, less is known about “religious dones,” who used to identify as religious but no longer do and have more transitional identities. Across six studies (N = 5,001; four preregistered), we examined the affiliative tendencies of religious dones and how they are perceived by other religious groups. In Study 1, using a Cyberball paradigm, religious dones included atheist targets relative to Christian targets. In Studies 2 and 3, currently religious participants demonstrated an attenuated tendency to commit the conjunction fallacy (i.e., associating people with heinous acts of violence) for religious dones compared to never religious targets. In Study 4, using a behavioral sacrifice paradigm (e.g., reducing compensation to reduce an uncomfortable noise blast to a partner), religious dones favored never religious partners (who did not reciprocate) and did not sacrifice as much for currently religious partners (who sacrificed for them as a member of their ingroup). Studies 5 and 6, investigating belief and identity, revealed that religious dones hold favorable attitudes toward other dones (and former believers) and the never religious (and never believers), whereas other groups view dones “in the middle.” We also identified mediating mechanisms of trust, ingroup identification, and belief superiority. Taken together, these six studies suggest that religious dones are viewed as “a sheep in wolf’s clothing,” in which they are treated favorably by currently religious individuals but often prefer never religious individuals, even though that warmth is not consistently reciprocated.