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Cham : Springer International Publishing AG, 2022

1 online resource (395 pages)

ISBN 9783030946913 (electronic bk.)

ISBN 9783030946906

Print version: Nynas, Peter The Diversity of Worldviews among Young Adults Cham : Springer International Publishing AG,c2022 ISBN 9783030946906

4.5 A Fractal Analysis of ’Being Religious’ -- 4.6 The Variety of Being Spiritual -- 4.7 Concluding Remarks -- References.

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.

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 ---

12.2 Previous Research -- 12.2.1 Religious Engagement as a Source of Religious Capital.

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.

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 ---

Poland 3.

12.2 Previous Research -- 12.2.1 Religious Engagement as a Source of Religious Capital.

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 ---

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 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 ---

Chapter 9: Gendered Views Among Young Adults in a Global Study: Male and Female Worldview Prototypes.

Israel Muslim 4 -- Israel Muslim 5 -- Peru -- Peru 1 -- Peru 2 -- Peru 3 -- Poland -- Poland 1 -- Poland 2.

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.

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 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 ---

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 ---

001897059

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(Au-PeEL)EBL6978273

(MiAaPQ)EBC6978273

(OCoLC)1334733318