Validación de la Age Universal I-E Scale en sujetos mexicanos / Validation of the Age Universal I-E Scale in Mexican Subjects

Se evalúan las propiedades psicométricas de la Escala I-E-12 en tres muestras de sujetos mexicanos: religiosos (N = 78), no religiosos (N = 148) y una muestra mixta (N = 226). Mediante análisis factorial exploratorio se obtuvo una estructura compuesta por tres factores, siendo la estructura de grupos religiosos la que explicó el 63.5 % de la varianza con una consistencia interna alfa de entre 0.70 y 0.88 para la escala total y sus diferentes factores. La escala evaluada en sujetos mexicanos muestra resultados consistentes en buena medida con lo reportado por Simkin y Etchezahar (2013) en la exploración de la I-E 12, en el contexto argentino.

The work evaluates the psychometric properties of the scale I-E-12 in three Mexican samples: religious (N = 78), non religious (N = 148) and composite sample (N = 226). After the exploratory factor analysis applied to each of the samples, there was a structure composed of three factors being the structure of religious groups which he explained the 63.5 % of the variance with an alpha internal consistency between 0.7 and 0.88 for the full scale and its various factors. The scale assessed in Mexican subjects shows consistent results in good measure to those reported by Simkin and Etchezahar (2013), in the exploration of the I-E-12 in the argentine context.

Dimensiones del autoritarismo, centralidad de la religión y orientaciones religiosas: diferencias en el análisis lineal y no lineal de sus relaciones

La centralidad de la religión y las orientaciones religiosas han sido estudiadas en sus relaciones con el autoritarismo debido a que dichas expresiones de la religiosidad ofrecen un marco social convencional estable, el cual incluye una serie de pautas que rigen el comportamiento del sujeto autoritario. Sin embargo, estudios previos que analizaron estas relaciones no tuvieron en cuenta el aporte específico de cada una de las dimensiones del autoritarismo. El objetivo principal del estudio fue analizar las relaciones entre las dimensiones del autoritarismo, la centralidad de la religión y las orientaciones religiosas. Participaron 431 estudiantes universitarios, con edades comprendidas entre los 20 y 35 años, de los cuales el 72,38% eran mujeres. Se observó que las dos dimensiones del autoritarismo se relacionan con la centralidad de la religión, la orientación religiosa intrínseca y extrínseca personal. Se discuten las relaciones entre las dimensiones, así como su análisis lineal y no lineal.

The centrality of religion and the religious orientations have been studied in its relations to authoritarianism because such expressions of religiosity offer a stable conventional social framework. Such framework includes a set of guidelines that govern the behavior of authoritarian subjects. However, previous studies examining these relationships did not take into account the specific contribution of each of the dimensions of authoritarianism. The main objective of the study was to analyze the relationship between the dimensions of authoritarianism, the centrality of religion and religious orientations. 431 college students participated, aged between 20 and 35 years, 72.38% of them were women. It was observed that the two dimensions of authoritarianism are related to centrality of religion, intrinsic and extrinsic religious orientation. Relationships between dimensions are discussed as well as their linear and nonlinear analysis.

Orientación Religiosa, Identidad Grupal y Religiosidad como Predictores del Fundamentalismo Religioso / Religious Orientation, Group Identity and Religiosity as Predictors of Religious Fundamentalism

Resumen: El fundamentalismo religioso es clave para entender situaciones de discriminación y violencia que se viven alrededor del mundo, conocer qué es lo que se encuentra detrás de esta característica psicosocial de las personas, puede ayudar a entender y prevenir este tipo de comportamientos nocivos. El objetivo de este estudio fue conocer el papel que desempeñan las variables de orientación religiosa, identidad grupal y religiosidad como predictores del fundamentalismo religioso. La muestra estuvo integrada por 533 personas residentes del Distrito Federal y del estado de Guanajuato, pertenecientes a alguna de las cuatro principales ideologías religiosas presentes en México, Católicos (160), Testigos de Jehová (142), Cristianos Evangélicos (115) y no religiosos (116), 50.3% de los cuales fueron mujeres. Los resultados, obtenidos mediante el análisis de regresión, revelan que los tres tipos de orientación religiosa: Orientación Religiosa Intrínseca (ORI), Orientación Religiosa Extrínseca Social (ORES) y Orientación Religiosa Extrínseca Individual (OREI), así como la Identidad Grupal Negativa (IGN) y la Religiosidad son buenos predictores de los componentes del fundamentalismo religioso.

Abstract: Religious fundamentalism is key to understanding existing discrimination and violence worldwide. Knowing what is behind this psychosocial characteristic can help understand and prevent this type of harmful behavior. The aim of this study was to determine how religious orientation (RO), group identity (Gl), and religiosity predict religious fundamentalism. The sample consisted of 533 residents of México City and the state of Guanajuato (50.3% women; Mean age = 36), that belonged to one of four major Mexican religious ideologies: Catholic (n = 160), Jehova's Witnesses (n = 142), Evangelical Christian (n = 115) and non-religious (n = 116). Four psychological scales were used: 1) Fundamentalism Scale, which consists of two subscales: Orthodoxy and Conservatism; 2) the Religious Orientation Scale, which consists of three subscales: Intrinsic Religious Orientation (IRO), Extrinsic Personal (EPRO), and Extrinsic Social (ORES); 3) Group Identity Scale, which consists of twosubscales: Positive Group Identity (PGI) and Negative Group Identity (NGI); and 4) Religiosity Scale. The regression results revealed that IRO, Religiosity, NGI and ORES were positively related to Orthodoxy. ORI, IGN and Religiosity were positively related to Conservatism. EPRO was negatively related to Conservatism. The results indícate that Religious Orientation, Religiosity, and Group Identity are strong significant predictors of religious fundamentalism.

Orientación religiosa y sentido de la vida / Religious Orientation and Meaning in Life

Se analizan las relaciones entre la orientación religiosa y el Sentido de la Vida en una muestra de 180 universitarios españoles (rango de edad 1855, Μ = 22.91, DE = 6.71), medidos a través de versiones españolas de la Religious Orientation Scale y del Purpose-in-Life Test, respectivamente. De ser cierta la concepción de Batson y Ventis de que la orientación de Búsqueda es madura y flexible, mientras que la Intrínseca es dogmática y acrítica, debería ser aquella la que se relacionara de manera más positiva con el Sentido de la Vida. Contrariamente a esto, los resultados confirman lo obtenido en investigaciones anteriores, siendo la orientación Intrínseca la que explica el mayor porcentaje de la varianza de Sentido de la Vida. Esto cuestiona el planteamiento de Batson y Ventis, y plantea la posibilidad de que las convicciones religiosas intrínsecas sean una fuente de sentido.

This paper analyzes the relationship between religious orientation and Meaning in Life, in a sample of 180 Spanish undergraduates (age range 18-55, Μ = 22.91, SD = 6.71), measured by means of both Spanish versions of the Religious Orientation Scale and the Purpose-In-Life Test, respectively. The starting point is the Batson and Ventis' conception that the Quest orientation is mature and flexible, but the Intrinsic orientation is dogmatic and uncritical. If it is so, the Quest orientation should be related more positively to meaning in life. Our results indicate that the Intrinsic orientation, but not Quest, explains a higher percentage of the variance of the Meaning in Life, confirming the results obtained in previous research. Batson and Ventis' approach is questioned, and it raises the possibility that intrinsic religious convictions are a source of meaning.

Narrativa, na vida adulta, da vivência de orientação religiosa na infância e na adolescência / Narrative in the adult life of the experience of religious orientation during childhood and adolescence

Introdução. A possibilidade de orientação religiosa e espiritual de crianças e adolescentes pode ser um dos aspectos da educação humana. Pesquisar esse processo é uma necessidade, visto que vivemos em um país onde essa prática é comum à nossa cultura. Objetivo. Estudar como adultos narram suas vivências religiosas na infância e na adolescência em uma entidade religiosa. Método. Avaliaram-se adultos que, nas décadas de 80 e 90, durante a infância e aadolescência, viveram experiência religiosa na entidade Centro Espírita Beneficente União do Vegetal. Utilizaram-se entrevistas semiestruturadas, respondidas pela internet. Foram enviados 301 questionários a 26 núcleos da entidade religiosa avaliada. Foram estudadas 173 (57,6%) narrativas de voluntários.Resultados.Observou-se a necessidade de integração entre pais, instituição e crianças e jovens nas atividades de orientação religiosa e espiritual. Foi contemplada a importância de atividades que facilitem vínculos de amizade entre as crianças e entre os jovens, bem como as atividades que preparem os jovens para a vida profissional, para queatuem como cidadãos participativos, com ética e consciência crítica.Conclusões. A orientação religiosa e espiritual é fase importante do desenvolvimento humano e pode interferir na arte de educar crianças e jovens no caminho da construção de um mundo melhor com a construção ativa da paz.

Introduction. The existence of the religious orientation of children and adolescents is a possible aspect of the human education. Studying the process is a necessity, given that we live in a country where such practice is common to our culture. Objective. Research how various adults, who experienced during the decades of 80 and 90 a religious experience at União do Vegetal, recall their memories of youth and adolescence in this community. Method. Through semi-structured interviews, carried over internet, 173 volunteer statements were studied.Overall, 301 questionnaires were sent to 26 different União do Vegetal centers. Results. In this study a profile of the subjects was determined showing, most importantly, the need for integration among parents, institutions and children and youth in the activities of religious orientation. It was mentioned in several occasions the importance of activities that facilitate and strengthen bonds and friendship between children and youth.Also, the ones which prepare them for a professional career, the creation of ethics with a critical conscience that result in participant citizenship.

A Preliminary Study for the Development and the Standardization of Korean Version of the Intrinsic/Extrinsic Religious Orientation Scale / 신경정신의학

OBJECTIVES: This study was designed and conducted to develop and standardized Korean version of intrinsic and extrinsic religious orientation scale. METHODS: The sample consisted of 209 Christians living in Seoul and Kyungkido. The 26 items were collected from religious orientation scale of Allport and Ross, Feign, Hoge, and Gorsuch and McPherson. The reliability and validity were tested. RESULTS: The Korean version of intrinsic and extrinsic religious orientation scale of this study showed high internal consistency, test-retest reliability. The exploratory factor analysis revealed eight factors, but confirmatory factor analysis showed all items were fallen under intrinsic and extrinsic categories. The correlation between intrinsic religiosity and Spiritual well-being scale was statistically significant, but the correlation between extrinsic religiosity and Spiritual well-being scale was statistically insignificant. And intrinsic religiosity positively correlated with depression and trait-anxiety, but extrinsic religiosity showed no statistically significant correlation with depression and trait-anxiety. CONCLUSION: This is a preliminary study. The Korean version of intrinsic and extrinsic religious orientation scale was found to be a reliable and valid instrument for screening religious orientation. More refining of the items should be necessary.

Religious Orientation and Persecutors in Delusions of Schizophrenic Patients / 신경정신의학

OBJECTIVES: The purpose of this study was to evaluate the characteristics of relationship between the frequency of various persecutors in schizophrenic delusion and religious orientation with other religious variables. METHODS: The subjects were 105 schizophrenic patients. Diagnostic criteria used in this study was DSM-III-R. Religious orientation was assessed with the Intrinsic and Extrinsic Religious Orientation Scale. Demographic data, religious data, and contents of persecutory delusion were also analyzed. RESULTS: 1) The group obsessed with religious delusion regarded God, ghosts, and supernatural beings as persecutors. Predominantly, they used to have religious affiliation with protestantism before schizophrenic onset while being "intrinsic" in religious attitude. They also participated in religious activities more than 2 times every week. 2) The group who regarded religious leaders and shamans as persecutors predominantly had a religious affiliation after schizophrenic onset with "proreligious" and "intrinsic" religious attitude while some of them never participated in religious activity. 3) The group who regarded predominantly family and relatives as persecutors have a religious affiliation with buddhism and others(shamanism and etc) after schizophrenic onset with "extrinsic" religious attitude. CONCLUSION: These results suggest that religious orientation and other religious factors seem to affect persecutory delusion formation in schizophrenic patients.

Religious Orientation and Delusion in Schizophrenic Patients / 신경정신의학

OBJECTIVES: The purpose of this study was to evaluate the characteristics of religious orientation and religious life pattern in schizophrenic patients and their relationships to the types and themes of delusion. METHODS: Subjects were 120 schizophrenic patients. Diagnostic criteria used in this study was DSM-III-R. Religious orientations were assessed with the Intrinsic and Extrinsic Religious Orientation Scale. Demographic data, religious data and contents of delusion were also analyzed. RESULTS: 1) Distribution and prevalence of religious affiliations were similar to those of general population in Korea. 2) Religious orientations of the schizophrenic patients changed from the "extrinsic" attitude to the "proreligious" attitude as time passed. 3) Prominent religious orientations were different according to religious affiliation. The "proreligious" orientation and the "intrinsic" orientation were dominant in the religious group, whereas the "extrinsic" orientation and "antireligious" orientation were dominant in the nonreligious group. 4) Religious orientations were different according to the types of religions. The "intrinsic" orientation was dominant in Protestantism and Catholicism, the "extrinsic" orientation was dominant in Buddhism and the "proreligious" orientation was dominant in other type of religious group. 5) Schizophrenic delusion and religious factors showed several characteristic relations First, it was suggested that religion facilitated the psychological maturation and served as a ventilating pathway of guilty feeling. Second, schizophrenic delusion seemed to be affected by the types of the religions. Buddhism group dominantly presented delusion of reference and of guilt, whereas Protestant and Catholic groups dominantly presented delusion of being controlled. Other groups of religion dominantly presented somatic delusion. Third, delusion of guilt was most prevalent in the "extrinsic" attitude and 1311owe4 by the "proreligious" and "intrinsic" attitudes. It was similar to the previous study that guilty feeling was most prevalent in the "extrinsic" attitude in the orders of the "antireligious" , the "proreligious" , and the "intrinsic" attitude. Fourth, religious and supernatural themes of delusion were most dominant in the "intrinsic" attitude, whereas realistic themes of delusion were most dominant in the "extrinsic" attitude. CONCLUSION: These results suggest that religious orientation and other religious factors seem to affect delusion formation and mental health in schizophrenic patients.