Identification with Religion: Cross-National Evidence from a Social Psychological Perspective
Why is religion a more central social identity for some people than for others? Previous studies focus on explaining individual differences in religious affiliation and religiosity, often using the term "identification" in reference to these concepts. Yet, few scholars operationalize—let a...
| Authors: | ; |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Wiley-Blackwell
[2019]
|
| In: |
Journal for the scientific study of religion
Year: 2019, Volume: 58, Issue: 4, Pages: 790-812 |
| Standardized Subjects / Keyword chains: | B
Germany
/ Poles
/ Great Britain
/ Religious identity
/ Experiment
/ Social psychology
|
| RelBib Classification: | AD Sociology of religion; religious policy AE Psychology of religion |
| Further subjects: | B
identity centrality
B Religion B Religious Identity B Identification B Social Psychology |
| Online Access: |
Volltext (Resolving-System) Volltext (doi) |
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| 520 | |a Why is religion a more central social identity for some people than for others? Previous studies focus on explaining individual differences in religious affiliation and religiosity, often using the term "identification" in reference to these concepts. Yet, few scholars operationalize—let alone attempt to explain—identification with religion in social psychological terms, i.e., as a construct that captures the subjective psychological centrality of one's religious identity. After underscoring the benefits of exploring religious identification using cross-national data, we employ an original data set composed of nationally representative surveys in three European countries to model religious identification in two ways: importance (independent strength of attachment) and prominence (prioritization of one's religious identity relative to the others one holds). We document substantial variation in the degree to which individuals define themselves on the basis of their religious identity. We then test predictions drawn from existing theories to model these two measures. Our results extend current understandings of what shapes psychological attachment to religion and raise new questions for future theorization and analysis. | ||
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