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.; ©2022.
• Bliain Foilsithe: 2022
• Teanga: English
• Cur Síos Fisiciúil: 1 online resource (395 pages)

This open access volume features a data-rich portrait of what young adults think about the world. It collects the views of students in higher education from various cultural regions, religious traditions, linguistic groups, and political systems. This will help readers better understand a generation that will soon rise to power and influence. The analysis focuses on 12 countries. These include Canada, China, Finland, Ghana, India, Israel, Peru, Poland, Russia, Sweden, Turkey, and the USA. It employs a mixed-methods approach, invested in the study of an individual's views and values using state-of-the-art methodology, including the innovative Faith Q-sort. This instrument is new to the field and developed for assessing the entanglement of subjective views and personal beliefs. The study also incorporates a comprehensive values survey as well as other survey tools that look into people's social capital, media use, social values alignment, and subjective well-being. Each chapter is co-authored by an international team of scholars with research interest in the particular topic. The rationale for this principle is the need to engage individuals from different cultural backgrounds, scholarly disciplines, and methodological and substantive competences. In the end, this innovative approach presents an informed, empirically grounded analysis of the values and worldviews of the future generation. It sheds an important light on how changes in the religious landscape are intertwined with broad and diffuse processes of socio-economic and global cultural change. ; Presents a multidisciplinary exploration of the values and worldviews of a generation that is soon going to rise to power and influence Features a unique mixed-methods approach to the study of religions, worldviews, and values Details a collaborative effort by an international team of scholars from different cultural and academic backgrounds to study a complex and shifting topic

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.