The Diversity of Worldviews among Young Adults : : Contemporary (Non)Religiosity and Spirituality Through the Lens of an International Mixed Method Study.

• Author: Nynäs, Peter.
• TeilnehmendeR: Keysar, Ariela.; Kontala, Janne.; Kwaku Golo, Ben-Willie.; Lassander, Mika T.; Shterin, Marat.; Sjö, Sofia.; Stenner, Paul.
• Place / Publishing House: Cham : : Springer International Publishing AG,, 2022.; {copy}2022.
• Year of Publication: 2022
• Edition: 1st ed.
• Language: English
• Physical Description: 1 online resource (395 pages)

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.