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Purpose – Religion is an important driving force behind many lifestyle decisions. Therefore, it is surprising that research on cultural consumption and stratification has linked religion and religiosity with consumption patterns only to a limited degree. In this chapter, we outline several theoretical directions that can be used for studying the link between religion, religiosity, and cultural consumption and the consequences of this link for cultural stratification.

Design/Methodology/Approach – Our empirical analysis is based on data from the International Social Survey Programme (ISSP), conducted in 2007 and pertaining to samples from 33 countries.

Findings – We present cross-national evidence illustrating that, first, there is a positive correlation between religiosity and cultural consumption in many countries and, second, there is little evidence that religion is significantly linked to cultural consumption. Furthermore, we find that the effect of religiosity on cultural consumption is comparable to that of important socioeconomic factors such as education and socioeconomic status. We offer three possible explanations to the findings. First, that religious individuals tend to be active individuals; therefore, they go more often to religious services and they are active also in cultural participation. Second, a certain level of religiosity affects cultural consumption by setting standards for the intensity of social ties. Third, religiosity plays a central role in marking boundaries of cultural distinction. In the last part of the chapter, we delineate motivations for further research interest in the link between religion and cultural consumption and discuss possible avenues for the development of such research.

Purpose – This chapter proposes a new model to explain how increased religiosity among children leads to higher eventual educational attainment; it does so by focusing upon the unique role that parental religiosity plays in this process – this intergenerational dimension has been neglected in previous research on the topic.

Design/Methodology/Approach – Using NLSY97 data, employing regression techniques, and incorporating information on parental religious behaviors, this chapter tests whether parental religiosity only matters because it transmits religiosity to children, and once children become religious themselves, parental religiosity becomes a redundant resource – or it has a powerful independent effect net of this socialization process.

Finding – Results generally support the parental religiosity theory, where parental religious service attendance uniquely produces positive educational effects, even net of religious socialization ones. Religious affiliation differences are generally minor. Additional models also provide evidence that parental religiosity and adolescent education are not related via some omitted variable.

Research limitations/Implications – Under this new perspective, children's educational attainment can rise, even if children are not religious themselves, because parental religiosity can promote parental behaviors conducive to children's schooling.

Originality/Value – Overall, parental religiosity deserves renewed attention as a cultural basis for inequality in the United States today.

This study set out to examine whether personal religiosity was in any way associated with adolescents’ propensity to seek out formal mental health care.

Using the National Longitudinal Study of Adolescent Health (Add Health), this study uses logistic regression models to test for an association between personal religiosity and mental health services use net of depressive symptomology and demographic controls.

Results showed a negative, statistically significant relationship between personal religiosity and mental health services use. Highly religious adolescents had lower odds of having seen a mental health professional compared to their less religious counterparts even after controlling for depressive symptomology.

Data restrictions required that we limit our analysis to one specific form of mental health services: talk therapy. Nevertheless, this study suggests that religiosity represents a potentially important consideration in addressing the mental health needs of adolescents.

To our knowledge, this is the first study in which a nationally representative sample of adolescents is used to examine the relationship between personal religiosity and mental health services use.

The study examines the effects of governance quality and religiosity on tax evasion (TE) in the OECD (Organisation for Economic Co-operation and Development) countries. Further, the study investigates which government qualities and religiosities affect TE significantly. Ordinary least squares has been used to analyze the data gathered from 36 OECD countries covering the period of 2002–2015 based on the latest data of TE. The results show the negative impact of governance quality and religiosity on TE; it implies the higher level of governance quality and religiosity, and the lower level of TE across the countries. Among the governance qualities, the higher the government effectiveness (GE), the rule of law (RL), and regulatory quality (RQ), the lower the level of TE as they have a negatively significant impact on TE. On the contrary, the positive impact of the voice of accountability (VA) and political stability (PS) on TE implies that with increasing the VA and PS, TE also increases. Moreover, during the investigation of religiosities on TE, the study found that Catholics (CATH) have a significant and negative effect on TE, while Muslim (MUSL) is found to be positively significant. Overall findings of the study suggest the government of the OECD countries to emphasize enhancing the governance quality and practicing of peoples' religious activities freely, which demotivates people to evade tax.

This study examines the impacts of three individual values on the willingness to pay and perceived fairness of use tax on Internet purchases. Analysis of survey data collected from 114 taxpayers reveals that while a strong sense of national identity is significantly correlated with fairness perceptions of use tax, it is not significantly related to perception of willingness to pay use tax. Our findings suggest that taxpayers with a high level of religiosity are more willing to pay use tax, although they do not perceive the use tax to be fair.

Retail or entrepreneurial shops support economic growth, conducting studies in this area is needed. Our study examines whether the buyers have moral intensity, religious beliefs, and self-concept affect purchase ethics. Using quantitative analysis, we employ 150 respondents, consisting of 94 women and 56 men; the analysis tool used is the structure equation modeling model. The results showed that moral intensity influences religiosity. Moral intensity does not affect self-concept, but religiosity stimulates self-concept, and self-concept impacts purchasing ethics. The limitations of this study have not tested the ethical attitudes of retailers, and respondents are very limited.

Although childhood abuse is internationally recognized as a major problem, there is a dearth of data concerning potentially protective resources, including religiosity. While studies document religiosity’s positive association with general health outcomes, little is known about its relevance to abuse in childhood. A unique opportunity to explore the relationship is provided by a community-based study of religiously diverse, adult women within a single religious denomination, Judaism. A distinctive aspect of this research, which places women’s voices and experiences center stage, is the context within which it was conducted. Israel is a deeply gendered society dominated by two patriarchal institutions, the military and religious establishments.

Detailed telephone interviews with a large, demographically diverse sample assess a broad range of women’s health issues including childhood sexual, physical, and emotional abuse. Prevalence rates are compared for observance groups at opposite ends of the religiosity spectrum, rigorously devout ultra-Orthodox (Haredi) (n = 261) and nonreligious Secular Jews (n = 181).

Unexpectedly, no significant differences between observance groups are found for any childhood abuse (45%), physical abuse (24%), or emotional abuse (40%). Childhood sexual abuse has the lowest frequency (4.8%) of all abuse categories with more reported by Secular than Haredi respondents (7.7% vs. 3.1% p = .05).

This study addresses a critical research gap with empirical evidence from adult women within a single religious denomination. To enhance generalizability, replication with other denominations and the inclusion of males is warranted.

More religious involvement apparently does not mitigate the most prevalent forms of childhood maltreatment. These preliminary, yet persuasive findings warrant more policy and prevention efforts focused on childhood abuse in all families, religious as well as nonreligious.

This chapter examines how religion and religiosity shape economic norms in Villa Israel, an urban squatter settlement in Cochabamba, Bolivia. In Villa Israel, residents share water with others to help overcome limited access to drinking water. Using a mixed methods approach, we draw on the results of ethnographic research and economic experiments. The analyses yield three key results. First, there were strong norms of generosity and charitable giving in the community. Second, religiosity was positively associated with generosity. People who adhered to Christian conceptions of charity and frequently attended religious services were more likely to give generously. While wealth was a limiting factor on some families' ability to give water, there was no evidence that the rich and poor endorsed different norms of fair giving. Third, the norms of fair giving varied in the context of the three most common reciprocal relationships in the community (family members, coreligionists, and neighbors). Compared with neighbors, exchanges between family members and coreligionists were relatively generous and permissive of self-interest. Based on these results, we conclude that the presence of strong Christian norms of generosity and fair giving is an important institutional mechanism for facilitating water reciprocity in this community.

We investigated the effect of religion on generosity, interpersonal trust, and cooperation by using games developed by experimental economists (Dictator, Trust, and Public Goods). In these experiments, individuals were paired or grouped with unknown strangers to test the degree to which religion promotes prosocial behavior. We evaluated group- and individual-level effects of religion on prosocial behavior across the three games. Although playing the games in a religious setting showed no overall difference as compared to a secular setting, we did find a weak association between some individual-level dimensions of religiosity and behavior in some of the games. The weak association between religion and behavior is consistent with theory and empirical studies using similar measures – the anonymous pairing and grouping of the economic games may moderate individual-level effects of religion. Our research is a strong complement to the empirical literature because the three studies involved a large and diverse sample and used sensitive instruments that have been found to reliably measure prosocial behavior.

Do public managers’ religious beliefs and behaviors affect their work and their work-related attitudes? There is almost no empirical work on the topic. Questionnaire data (n=765) drawn from the National Administrative Studies Project-III11The data are drawn from the National Administrative Studies Project-III. is used to test hypotheses about the impacts of U.S. public managers’ religiosity and political activity, on work attitudes. Multiple regression shows that religious public managers tend to have a stronger orientation toward job security. Public managers who are members of political organizations are somewhat less oriented to security and have more negative views about their organization and fellow employees. Controls introduced into the model do not change these findings.