The Diversity of Worldviews among Young Adults : Contemporary (Non)Religiosity and Spirituality Through the Lens of an International Mixed Method Study.
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| Other Authors: | , , , , , , |
| Format: | eBook |
| Language: | English |
| Published: |
Cham :
Springer International Publishing AG,
2022.
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| Edition: | 1st ed. |
| Subjects: | |
| Online Access: | Click to View |
Table of Contents:
- Intro
- Foreword
- Editorial Foreword
- Contents
- List of Figures
- List of Tables
- Chapter 1: A Multinational Study on Young Adults and Contemporary (Non)religion: Theoretical and Methodological Approaches
- 1.1 Introduction
- 1.2 Understanding Contemporary Religiosity?
- 1.3 Q-methodology and the Faith Q-Sort
- 1.4 FQS and Cross-Cultural Research
- 1.5 A Mixed-Method Approach
- 1.6 The Research Process
- 1.7 The Outline of the Volume
- References
- Chapter 2: Young Adults as a Social Category: Findings from an International Study in Light of Developmental and Cohort Perspectives
- 2.1 Introduction
- 2.2 Indicators of Religion Amongst Young Adults: An Overview
- 2.3 Young Adulthood as Part of the Life-Cycle: Age and Experience
- 2.4 Young Adults from a Cohort Perspective - Attitudes and Behaviors
- 2.4.1 The Prevalence of Conservative-Liberal Values Amongst Young Adults
- 2.4.2 Media use
- 2.5 The University Experience - Issues of Access and Privilege
- 2.6 Conclusions
- References
- Chapter 3: Who Are They and What Do They Value? - The Five Global Worldviews of Young Adults
- 3.1 Introduction
- 3.2 The Faith Q-Sort in the Study of Religions
- 3.3 Five Global Prototypes
- 3.4 Some Descriptive Characteristics of the Global Prototypes
- 3.5 Attitudes, Values and Aspects of Well-Being
- 3.6 Concluding Summary
- References
- Chapter 4: Family Resemblance in Variations of Contemporary Religiosity and Spirituality: Findings from a Cross-Cultural Study
- 4.1 Introduction
- 4.2 The Faith Q-Sort as a Lens to Contemporary Diversity
- 4.3 Variation and Family Resemblance of Prototypes
- 4.4 The Variety of Being 'Religious'
- 4.5 A Fractal Analysis of 'Being Religious'
- 4.6 The Variety of Being Spiritual
- 4.7 Concluding Remarks
- References.
- Chapter 5: Common Patterns of Religion and Spirituality: A Contribution to the Discussion on Typologies
- 5.1 Introduction
- 5.2 A Methodological Account
- 5.3 Typologies of Worldviews and Religion
- 5.4 The Distinctiveness of Contemporary Worldviews
- 5.5 Towards a Differentiation of Religious Worldviews
- 5.6 Discussion
- References
- Chapter 6: Searching for Uncommon Worldviews: 'Idiosyncratic' and 'Divided' Outlooks in a Global Sample of Young Adults
- 6.1 Introduction
- 6.2 Q-methodology and Unknown Territories
- 6.3 Worldviews of all Non-defining Respondents
- 6.4 Worldviews of Respondents Not Associated with any Initial Prototypes
- 6.5 Worldviews of Respondents Associated with Multiple Prototypes
- 6.6 Summary of the Three Samples
- 6.7 Examples of Idiosyncratic Viewpoints
- 6.7.1 Sarah
- 6.7.2 Feng
- 6.7.3 Jens
- 6.7.4 Mikolaj
- 6.8 Conclusion
- References
- Chapter 7: Who Relates to the Divine as Feminine? Transnational Consensus and Outliers Among Young Adults
- 7.1 Introduction
- 7.2 Method
- 7.3 Transnational Highly Consensual Statements
- 7.4 An Analysis of Two "Types" of Religious Outliers
- 7.4.1 The Experience of Divinity Up Close and Personal
- 7.4.2 The Experiencers of Divinity as Feminine
- 7.5 Discussion
- References
- Chapter 8: The Global Variation of Non-religious Worldviews
- 8.1 Introduction
- 8.2 Non-religious Identification in the Survey
- 8.3 FQS Analysis
- 8.3.1 Prototype 1: Activist Humanist
- 8.3.2 Prototype 2: Spiritual Pluralist
- 8.3.3 Prototype 3: Non-committed Conservative
- 8.3.4 Prototype 4: Religion Rejecting Humanist
- 8.3.5 Prototype 5: Quasi-Spiritual
- 8.3.6 Summary of Prototypes
- 8.4 Non-religious Outlooks and Values
- 8.5 Conclusion
- References
- Chapter 9: Gendered Views Among Young Adults in a Global Study: Male and Female Worldview Prototypes.
- 9.1 Introduction
- 9.2 Difference and Complexity
- 9.3 Gender and the YARG-Survey
- 9.4 The FQS
- 9.4.1 Male Dominated Prototypes
- 9.4.2 Female Dominated Prototypes
- 9.5 Conclusion
- References
- Chapter 10: Prosociality in an International Perspective: Civic Engagement and Volunteering
- 10.1 Introduction
- 10.2 Prosociality in Light of Previous Research
- 10.3 Volunteering and Young Adults from an International Perspective
- 10.4 The FQS-Prototypes and Prosocial Behavior
- 10.5 Civic Engagement and Volunteering in Turkey and Sweden
- 10.5.1 Volunteering for Religious/Spiritual Purposes
- 10.5.2 Volunteering as Advocacy Work
- 10.5.3 Volunteering as Learning Activity
- 10.5.4 Health/Well-Being Dimension of Volunteering
- 10.5.5 Volunteering as Making Leisure Time Meaningful
- 10.5.6 Reasons for Not Volunteering
- 10.6 Concluding Comments
- References
- Chapter 11: Conservative and Liberal Values in Relation to Religiosity
- 11.1 Introduction
- 11.2 Juxtaposing the Conservative and Liberal Worldviews
- 11.3 Liberalism, Conservatism, Religiosity and Values
- 11.4 Method and Research Questions
- 11.5 Findings
- 11.5.1 Religiosity in the YARG Sample by 4 Indices
- 11.5.2 Social Policy Attitudes and their Distribution by Country
- 11.5.3 Value Patterns Relating to Conservatism and Liberalism and Distribution by Country
- 11.5.4 The Relation Between CONS Values, LA Values and Social Ideology
- 11.5.5 Values and Religiosity Along the Liberal-Conservative Divide
- 11.5.6 Regression Analyses
- 11.5.7 Case Studies and Qualitative Data
- 11.6 Discussion
- References
- Chapter 12: On the Subjective Well-Being of University Students: Religious Capital and Experiences of Discrimination
- 12.1 Introduction
- 12.2 Previous Research
- 12.2.1 Religious Engagement as a Source of Religious Capital.
- 12.2.2 Discrimination on Single and Multiple Grounds and Well-Being
- 12.2.3 Religious Capital and Subjective Well-Being
- 12.3 Purpose and Research Questions
- 12.4 Measures
- 12.4.1 Subjective Well-Being
- 12.4.2 Discrimination
- 12.4.3 Religious Capital
- 12.4.4 Statistical Tests
- 12.5 Findings
- 12.5.1 Experiences of Discrimination Amongst University Students
- 12.5.2 The Role of Discrimination for Subjective Well-Being
- 12.6 The Effect Between Religious Capital and Discrimination on Subjective Well-Being and Depression in Poland, Peru and Turkey
- 12.6.1 Poland
- 12.6.2 Turkey
- 12.6.3 Peru
- 12.7 Conclusion
- References
- Chapter 13: Minority and Majority Positions: The Religious Subjectivities and Value Profiles Among Muslim Students in Israel and Turkey
- 13.1 Introduction
- 13.2 Muslims in Israel and in Turkey
- 13.2.1 Muslims in Israel: A Conflict-Ridden Minority Position
- 13.2.2 Muslims in Turkey: Majority Identities
- 13.3 Demographics and Religiosity Measures
- 13.4 FQS Prototypes of Young Adult Muslim Students in Israel and in Turkey
- 13.4.1 Prototypes in the Israeli Material
- 13.4.1.1 Committed Practicing Believer
- 13.4.1.2 Institutionally Unattached Universalist
- 13.4.1.3 Religiously Uninterested But Culturally Committed
- 13.4.1.4 Experientially Inclined Believer
- 13.4.1.5 Scripture and Institution-Oriented Traditionalist
- 13.4.2 Prototypes in the Turkish Material
- 13.4.2.1 Socially Concerned Universalist
- 13.4.2.2 Secular Individualistic Rationalist
- 13.4.2.3 Confident and Open-Minded Individualist
- 13.4.2.4 Confident Believer
- 13.4.2.5 Anxious Uncertain Individualist
- 13.5 Comparison Between the Israeli and Turkish Prototypes
- 13.5.1 Values
- 13.6 Conclusions
- References.
- Chapter 14: The Role of Religion in Society and Public Life: Perspectives Among Young Adults in Post-Communist Russia and Poland
- 14.1 Introduction
- 14.2 The Rise of Public Religion in Post-Communist Russia and Poland
- 14.3 The Position of the Statement "Believes That Religion Should Play the Central Role in the Ruling of the Nation" in the Russian and Polish Samples
- 14.4 Discourses on the Public Role of Religion in the Russian and Polish Interviews
- 14.4.1 Discourse of Differentiation
- 14.4.2 Discourse of Plurality and Diversity
- 14.4.3 Discourse of Tradition and Modernity
- 14.5 Discussion and Concluding Remarks
- References
- Chapter 15: Beyond the Secular, the Religious and the Spiritual: Appreciating the Complexity of Contemporary Worldviews
- 15.1 Introduction
- 15.2 Young Adults, a Heterogeneous Group
- 15.3 Who 'Believes' in What?
- 15.4 Dynamic Patterns
- 15.5 A Mobile Methodology
- 15.6 Finally
- References
- Appendix 1: The YARG Faith Q-set (Version b)
- The FQS-b Set in English
- Appendix 2: The YARG prototypes
- Canada
- Canada 1
- Canada 2
- Canada 3
- Canada 4
- Canada 5
- China
- China 1
- China 2
- China 3
- China 4
- China 5
- China 6
- Finland
- Finland 1
- Finland 2
- Finland 3
- Ghana
- Ghana 1
- Ghana 2
- Ghana 3
- Ghana 4
- India
- India 1
- India 2
- India 3
- India 4
- India 5
- India 6
- India 7
- India 8
- Israel Main
- Israel Main 1
- Israel Main 2
- Israel Main 3
- Israel Main 4
- Israel Main 5
- Israel Main 6
- Israel Druze
- Israel Druze 1
- Israel Druze 2
- Israel Druze 3
- Israel Hebrew
- Israel Hebrew 1
- Israel Hebrew 2
- Israel Hebrew 3
- Israel Hebrew 4
- Israel Muslim
- Israel Muslim 1
- Israel Muslim 2
- Israel Muslim 3
- Israel Muslim 4
- Israel Muslim 5
- Peru
- Peru 1
- Peru 2
- Peru 3
- Poland
- Poland 1
- Poland 2.
- Poland 3.