Does religion predict coronavirus conspiracy beliefs? Centrality of religiosity, religious fundamentalism, and COVID-19 conspiracy beliefs.
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ABSTRACT:
SUBMITTER: Lowicki P
PROVIDER: S-EPMC8626275 | biostudies-literature |
REPOSITORIES: biostudies-literature
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Project description:The New Year's Eve 2015 mass sexual assaults in Germany led to a broader debate about whether the perpetrators, most of them self-identifying as Muslims, were encouraged to such acts by particularly sexist attitudes toward girls and women. Here, we argue that it is not the specific religious affiliation of individuals per se that predicts sexism. Rather it should be the extent to which they are involved in their religion, i.e., their religiosity and their endorsement of religious fundamentalism. In line with the theory of ambivalent sexism, we distinguish hostile and benevolent sexism, while controlling for right-wing authoritarianism and social dominance orientation. In two Pilot Studies, we explored differences in ambivalent sexism (a) between male and female individuals of Muslim faith, Christian faith, Muslim faith, Christian faith, and no religious affiliation residing in Germany, while at the same time (b) differentiating between sexism directed toward girls and sexism directed toward women. In our Main Study, we tested the interrelations between religiosity, religious fundamentalism, and ambivalent sexism in our religious subsamples of male Christians, female Christians, male Muslims, and female Muslims using a multigroup multivariate moderated mediation analysis. In all three studies, Muslims were more religious, endorsed religious fundamentalism more strongly, and held stronger benevolent sexist beliefs toward girls and women as well as stronger hostile sexist beliefs toward women than Christians and non-religious participants. In our Main Study, with female Christians as the reference group, male Muslims' stronger benevolent and hostile sexist beliefs toward girls were mediated by religiosity and fundamentalism. Female Muslims' stronger endorsement of benevolent sexism toward girls could be explained by their higher level of fundamentalism. While our findings show that differences in ambivalent sexism between religious groups were partly due to different levels of religiosity and fundamentalism, they also suggest that there are factors other than those investigated in our studies responsible for male Muslims' particularly strong sexism. We discuss specific contents of Islamic religious teachings and honor beliefs as possible causes to be investigated further in future research.
| S-EPMC6286999 | biostudies-literature
Project description:Beliefs profoundly affect people's lives, but their cognitive and neural pathways are poorly understood. Although previous research has identified the ventromedial prefrontal cortex (vmPFC) as critical to representing religious beliefs, the means by which vmPFC enables religious belief is uncertain. We hypothesized that the vmPFC represents diverse religious beliefs and that a vmPFC lesion would be associated with religious fundamentalism, or the narrowing of religious beliefs. To test this prediction, we assessed religious adherence with a widely-used religious fundamentalism scale in a large sample of 119 patients with penetrating traumatic brain injury (pTBI). If the vmPFC is crucial to modulating diverse personal religious beliefs, we predicted that pTBI patients with lesions to the vmPFC would exhibit greater fundamentalism, and that this would be modulated by cognitive flexibility and trait openness. Instead, we found that participants with dorsolateral prefrontal cortex (dlPFC) lesions have fundamentalist beliefs similar to patients with vmPFC lesions and that the effect of a dlPFC lesion on fundamentalism was significantly mediated by decreased cognitive flexibility and openness. These findings indicate that cognitive flexibility and openness are necessary for flexible and adaptive religious commitment, and that such diversity of religious thought is dependent on dlPFC functionality.
| S-EPMC5500821 | biostudies-literature
Project description:BackgroundFreeman et al. (2020a, Psychological Medicine, 21, 1-13) argue that there is widespread support for coronavirus conspiracy theories in England. We hypothesise that their estimates of prevalence are inflated due to a flawed research design. When asking respondents to their survey to agree or disagree with pro-conspiracy statements, they used a biased set of response options: four agree options and only one disagree option (and no 'don't know' option). We also hypothesise that due to these flawed measures, the Freeman et al. approach under-estimates the strength of the correlation between conspiracy beliefs and compliance. Finally, we hypothesise that, due to reliance on bivariate correlations, Freeman et al. over-estimate the causal connection between conspiracy beliefs and compliance.MethodsIn a pre-registered study, we conduct an experiment embedded in a survey of a representative sample of 2057 adults in England (fieldwork: 16-19 July 2020).ResultsMeasured using our advocated 'best practice' approach (balanced response options, with a don't know option), prevalence of support for coronavirus conspiracies is only around five-eighths (62.3%) of that indicated by the Freeman et al. approach. We report mixed results on our correlation and causation hypotheses.ConclusionsTo avoid over-estimating prevalence of support for coronavirus conspiracies, we advocate using a balanced rather than imbalanced set of response options, and including a don't know option.
| S-EPMC7844213 | biostudies-literature
Project description:As COVID-19 vaccines are rolled out across the world, there are growing concerns about the roles that trust, belief in conspiracy theories, and spread of misinformation through social media play in impacting vaccine hesitancy. We use a nationally representative survey of 1476 adults in the UK between 12 and 18 December 2020, along with 5 focus groups conducted during the same period. Trust is a core predictor, with distrust in vaccines in general and mistrust in government raising vaccine hesitancy. Trust in health institutions and experts and perceived personal threat are vital, with focus groups revealing that COVID-19 vaccine hesitancy is driven by a misunderstanding of herd immunity as providing protection, fear of rapid vaccine development and side effects, and beliefs that the virus is man-made and used for population control. In particular, those who obtain information from relatively unregulated social media sources-such as YouTube-that have recommendations tailored by watch history, and who hold general conspiratorial beliefs, are less willing to be vaccinated. Since an increasing number of individuals use social media for gathering health information, interventions require action from governments, health officials, and social media companies. More attention needs to be devoted to helping people understand their own risks, unpacking complex concepts, and filling knowledge voids.
| S-EPMC8226842 | biostudies-literature
Project description:BackgroundReligion shapes everyday beliefs and activities, but few studies have examined its associations with attitudes about HIV. This exploratory study in Tanzania probed associations between religious beliefs and HIV stigma, disclosure, and attitudes toward antiretroviral (ARV) treatment.MethodsA self-administered survey was distributed to a convenience sample of parishioners (n = 438) attending Catholic, Lutheran, and Pentecostal churches in both urban and rural areas. The survey included questions about religious beliefs, opinions about HIV, and knowledge and attitudes about ARVs. Multivariate logistic regression analysis was performed to assess how religion was associated with perceptions about HIV, HIV treatment, and people living with HIV/AIDS.ResultsResults indicate that shame-related HIV stigma is strongly associated with religious beliefs such as the belief that HIV is a punishment from God (p < 0.01) or that people living with HIV/AIDS (PLWHA) have not followed the Word of God (p < 0.001). Most participants (84.2%) said that they would disclose their HIV status to their pastor or congregation if they became infected. Although the majority of respondents (80.8%) believed that prayer could cure HIV, almost all (93.7%) said that they would begin ARV treatment if they became HIV-infected. The multivariate analysis found that respondents' hypothetical willingness to begin ARV treatme was not significantly associated with the belief that prayer could cure HIV or with other religious factors. Refusal of ARV treatment was instead correlated with lack of secondary schooling and lack of knowledge about ARVs.ConclusionThe decision to start ARVs hinged primarily on education-level and knowledge about ARVs rather than on religious factors. Research results highlight the influence of religious beliefs on HIV-related stigma and willingness to disclose, and should help to inform HIV-education outreach for religious groups.
| S-EPMC2656538 | biostudies-literature
Project description:Past research has found a robust effect of prejudice against atheists in largely Christian-dominated (belief-oriented) samples. We propose that religious centrality of beliefs vs. practices influences attitudes toward atheists, such that religious groups emphasizing beliefs perceive non-believers more negatively than believers, while groups emphasizing practices perceive non-practicing individuals more negatively than practicing individuals. Studies 1-2, in surveys of 41 countries, found that Muslims and Protestants (belief-oriented) had more negative attitudes toward atheists than did Jews and Hindus (practice-oriented). Study 3 experimentally manipulated a target individual's beliefs and practices. Protestants had more negative attitudes toward a non-believer (vs. a believer), whereas Jews had more negative attitudes toward a non-practicing individual (vs. a practicing individual, particularly when they had a Jewish background). This research has implications for the psychology of religion, anti-atheist prejudice, and cross-cultural attitudes regarding where dissent in beliefs or practices may be tolerated or censured within religious groups.
| S-EPMC4561750 | biostudies-literature
Project description:Background:Religion/religiosity plays an important role in the lives of most Indians. However, there are lack of validated instruments in regional languages to assess the various dimensions of religiosity in the Indian population. This limits evaluation of religion/religiosity and comparison of Indian data with western research for health-related issues. Methods:The CRS, BRCOPE, and DUREL scales were translated into Hindi by using the standard translation-back-translation methodology as specified by the World Health Organization. Initially, the Hindi version of each scale was completed by 132 participants, and the second time, participants completed either the Hindi or the English version of the scales after 3-7 days. Data were evaluated for cross-language equivalence, test-retest reliability, internal consistency, and split half reliability. Results:The Hindi version of CRS, DUREL, and RCOPE had good cross-language equivalence with the English version for all the items and dimensions in all three scales, which was highly significant (P < 0.001). The test-retest reliability was also high for all three scales (Cohen's Kappa value >0.67 for various items and subscales P < 0.001). Cronbach's alpha for the Hindi version of the scales was 0.95, 0.76, and 0.89 for CRS, DUREL, and BRCOPE, respectively. The Spearman-Brown coefficient was 0.89, 0.70, and 0.43 for CRS, DUREL, and BRCOPE, respectively. Conclusion:The Hindi version of CRS, DUREL, and BRCOPE has good cross-language equivalence, internal consistency, split-half reliability, and test-retest reliability. It is expected that availability of these validated versions will provide impetus to research evaluating the association of clinical parameters and religiosity.
| S-EPMC6875839 | biostudies-literature
Project description:Conspiracy theories have been proliferating during the COVID-19 pandemic. Evidence suggests that belief in conspiracy theories undermines engagement in pro-health behaviors and support for public health policies. Moreover, previous work suggests that inoculating messages from opinion leaders that expose conspiracy theories as false before people are exposed to them can help to prevent belief in new conspiracies. Goals of this study were to: (a) explore associations between COVID-19 conspiracy beliefs with SARS-CoV-2 vaccine intentions, cooperation with public health recommendations, and support for public health policies among U.S. adults and (b) investigate trusted sources of COVID-19 information to inform strategies to address conspiracy beliefs. A cross-sectional, online survey was conducted with 845 U.S. adults in April 2020. Data were analyzed using analyses of variance and multivariable regressions. One-third (33%) of participants believed one or more conspiracies about COVID-19. Participants who believed conspiracies reported that their intentions to vaccinate were 3.9 times lower and indicated less support for COVID-19 public health policies than participants who disbelieved conspiracies. There were no differences in cooperation with public health recommendations by conspiracy belief endorsement in the multivariable regression analysis. Although there were some key differences in trusted sources of COVID-19 information, doctor(s) were the most trusted source of information about COVID-19 overall with 90% of participants trusting doctor(s). Doctor(s) may play a role in addressing COVID-19 conspiracy theories before people are exposed to them to promote COVID-19 prevention efforts.
| S-EPMC7499784 | biostudies-literature
Project description:The COVID-19 pandemic has given rise to numerous new conspiracy theories related to the virus. This study aimed to investigate a range of individual predictors of beliefs in COVID-19 conspiracy theories that account for sociodemographic characteristics (age, gender, education, economic standard, the importance of religion, and political self-identification), distinctive motivational orientations (social dominance and authoritarianism), relevant social attitudes (sense of political powerlessness and trust in science and scientists), and perceived personal risk (perceived risk for self and family members, the concern of being infected, and the expected influence of pandemic on the economic standard of an individual). Participants were 1,060 adults recruited from the general public of Croatia. The sample was a probabilistic quota sample with gender, age, level of education, size of the dwelling, and region of the country as predetermined quotas. The regression model explained 42.2% of the individual differences in beliefs in COVID-19 conspiracy theories. Trust in science and scientists and political powerlessness were the strongest predictors, whereas fear of being infected had the weakest contribution in explaining the variance of the criterion. Additionally, results revealed that the relation of conventionalism (as a proxy of authoritarianism) with belief in COVID-19 conspiracies was mediated by trust in science and scientists. The relation between social dominance and belief in conspiracies was also partially mediated by trust in science. The results suggest that (re)building trust in science and lowering the sense of political helplessness might help in fighting potentially harmful false beliefs about the pandemic.
| S-EPMC8249866 | biostudies-literature
Project description:BackgroundConspiracy beliefs are associated with detrimental health attitudes during the coronavirus disease 2019 (Covid-19) pandemic. Most prior research on these issues was cross-sectional, however, and restricted to attitudes or behavioral intentions. The current research was designed to examine to what extent conspiracy beliefs predict health behavior and well-being over a longer period of time.MethodsIn this preregistered multi-wave study on a large Dutch research panel (weighted to provide nationally representative population estimates), we examined if conspiracy beliefs early in the pandemic (April 2020) would predict a range of concrete health and well-being outcomes eight months later (December 2020; N = 5745).ResultsThe results revealed that Covid-19 conspiracy beliefs prospectively predicted a decreased likelihood of getting tested for corona; if tested, an increased likelihood of the test coming out positive; and, an increased likelihood of having violated corona regulations, deteriorated economic outcomes (job loss; reduced income), experiences of social rejection, and decreased overall well-being. Most of these effects generalized to a broader susceptibility to conspiracy theories (i.e. conspiracy mentality).ConclusionsThese findings suggest that conspiracy beliefs are associated with a myriad of negative life outcomes in the long run. Conspiracy beliefs predict how well people have coped with the pandemic over a period of eight months, as reflected in their health behavior, and their economic and social well-being.
| S-EPMC8529348 | biostudies-literature