Religion and Attitudes Toward Abortion and Abortion Policy in Brazil

Ogland, Curtis P.; Verona, Ana Paula de Andrade

doi:10.1111/j.1468-5906.2011.01602.x

Cited by 31 publications

(23 citation statements)

References 22 publications

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“…Considering the first mechanism, religion can emphasize teachings and doctrines of moral order within the family sphere, emphasizing what is right or wrong and what is allowed and proscribed. Several studies have tested the hypothesis that individuals who regularly attend churches that emphasize the sacredness of marriage and promote teachings on the subject show lower odds of experiencing certain types of behavior, such as informal marriage, childbearing during adolescence, divorce, or extramarital relations (Hill, Cleland, and Ali 2004;McKinnon, Potter, and Garrard-Burnett 2008;Eggebeen and Dew 2009;Vaaler, Ellison, and Powers 2009;Ogland and Verona 2011;Verona and Dias Jr 2012).…”

Section: The Mechanisms Of Religion's Influence On Family Formationmentioning

confidence: 99%

First conjugal union and religion: Signs contrary to the Second Demographic Transition in Brazil?

Verona¹,

Dias²,

Fazito³

et al. 2015

DemRes

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Section: The Mechanisms Of Religion's Influence On Family Formationmentioning

confidence: 99%

First conjugal union and religion: Signs contrary to the Second Demographic Transition in Brazil?

Verona¹,

Dias²,

Fazito³

et al. 2015

DemRes

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“…access to these family-planning methods, individual religious people use them when two conditions are met: the methods are 1) available and 2) seen as a culturally-acceptable option. In other words, basic access is a prerequisite, but norms and values matter as well, shaping fertility preferences and how people manage them, including reluctance or readiness to use effective methods for limiting fertility (Adamczyk 2008;McQuillan 2004;Ogland and Verona 2011;Schnabel 2016aSchnabel , 2016bSeguino 2011;Wilde and Danielsen 2015). 23 More secular cultures tend to have a general set of progressive societal norms about gender, family, and reproductionincluding gender egalitarianism, sex for pleasure rather than reproduction, and selfactualization-that lead to lower fertility preferences and greater readiness to use effective family planning methods (Adsera 2006;Buber-Ennser and Skirbekk 2016;Hayford and Morgan 2008).…”

Section: Discussionmentioning

confidence: 99%

Secularism and Fertility Worldwide

Schnabel¹

2016

Preprint

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This study hypothesizes a link between societal secularism and fertility. Using country-level data from multiple sources (N=181) and multilevel data from 55 countries in the World Values Survey (N=78,639), I document a strong negative relationship between societal secularism and both country-level fertility rates and individual-level fertility behavior. Secularism, even in small amounts, is associated with population stagnation or even decline, whereas highly religious countries have higher fertility rates that promote population growth. This country-level pattern is driven by more than aggregate lower fertility of individual nonreligious people. In fact, secularism is more closely linked to religious than nonreligious people's fertility behavior and appears to be a function of different cultural values related to gender and reproduction in more secular societies. Beyond its importance for the religious composition of the world population, the societal-level association between secularism and fertility is relevant to key fertility theories and may help account, in part, for below-replacement fertility. Rather than religious people becoming a smaller proportion of the world population, demographers have projected that because the nonreligious have fewer children they will make up a smaller proportion of the world population over time (Hackett et al. 2015;Kaufmann 2010;Skirbekk, Kaufmann, and Goujon 2010;Stonawski et al. 2015). This literature improves on secularization theory by highlighting how individual-level secularity limits fertility behavior and thus constrains secularization, but has thus far neglected potential impacts of societal-level secularity despite secularism being more than just an individual attribute. Culture is transmitted, and religious beliefs and preferences acquired, both vertically (i.e., within families) and 1 "Religious" and "nonreligious" can be defined in many ways. Past research has often conceptualized secularism as the inverse of absence of religion, and work on religion and fertility in particularly has frequently focused on binary measures that categorize people as religious or not. In order to consider varieties of secularism, I examine multiple religion/non-religion measures, some of which are binary and some gradational, and aggregations of these items.Secularism and Fertility Worldwide 2 horizontally (i.e., peer-to-peer within the wider culture) Verdier 2000, 2011).Research on religion and fertility has highlighted how the lower fertility of secular individuals limits vertical transmission of secularism, has thus far largely neglected potential demographic limits to horizontal transmission of secularism. The key unanswered question is whether a country-level relationship exists between secularism and fertility net of individual-level religion, which would further constrain secularization-due to fewer children being socialized in more secular contexts-and could contribute to below-replacement fertility.To examine the country-level relationship between secularism and f...

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Section: Introductionunclassified

“…Também se relaciona com inserção no mercado de trabalho, definição de papéis de gênero, satisfação pessoal etc. (ANUATTI-NETO; NARITA, 2004;IANNACCONE, 1998; PUTNAM, 2010;NOVAES, 2005;VERONA, 2011;PRANDI, 2008;ROSAS;CASTRO, 2014;SMITH;DENTON, 2005).Um dos indicadores mais utilizados para se compreender o envolvimento religioso dos indivíduos é a frequência à igreja. Nos Estados Unidos, país onde sobejam dados sobre a temática, já se provou que a proporção dos que vão aos S l=ež_fql=c^w=l=jlkdb\KKK============================================================================================kK=olp^p=^ka=gK=lK=jrkfw= ==NUV= cultos ao menos uma vez por semana é menor do que a reportada 3 .…”

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Avaliação de impacto do bônus sociorracial da UFMG no desempenho acadêmico dos estudantes

Golgher

Amaral

Neves

2014

Mediações - Rev. Cien. Soc.

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RESUMOUtilizando a pesquisa Valores e Religião no Brasil (PVRB), este artigo apresenta dados sobre frequência e autopercepção religiosas de católicos e evangélicos. Embora os evangélicos sejam mais envolvidos com a religião que os católicos, surpreende que ambos sejam semelhantemente devotos na reza/oração e que, entre os evangélicos, os pentecostais e os históricos apresentem porcentagens de participação religiosa quase idênticas. Simula-se a distribuição das religiões brasileiras a partir do filtro de alta frequência e também a probabilidade de filiação a partir das práticas religiosas observadas. Os resultados evidenciam diminuição do grupo de católicos e aumento do de pentecostais em proporções maiores que as do Censo de 2010, e demonstram que a probabilidade de ser católico no Brasil independe da intensidade da prática religiosa adotada.Palavras-chave: Frequência religiosa. Autodeclaração. Evangélicos. Católicos. * Os autores agradecem aos comentários e sugestões das professoras Cristina Maria de Castro e Ana Paula Verona, de Leonardo Souza Silveira e dos pareceristas anônimos da revista Mediações. Agradecem também ao Centro de Pesquisas Quantitativas em Ciências Sociais (CPEQS) da UFMG e ao financiamento do CNPq (processo 400629/2011-9 DOES THE HABIT MAKE THE NUN? RELIGIOUS FREQUENCY AND SELF-PERCEPTION OF RELIGION IN BRAZIL ABSTRACTUsing the Brazilian Religion Survey (BRS), this article presents data on the frequency of religious activities and the religious self-perception of Catholics and Protestants. While Protestants are more involved with religion than Catholics, it is surprising that both are similarly devoted to prayer and that, among Protestants, Pentecostals and historical Protestants present almost identical percentages of religious participation. This article simulates the distribution of Brazilian religions based on a high-frequency filter, as well as the probability of affiliation based on observed religious practices. The results show a decrease in the number of Catholics and an increase in the number of Pentecostals in greater proportions than those of the 2010 Census and demonstrate that the probability of being Catholic in Brazil is independent of the intensity of religious practice adopted. Keywords:Frequency of religious activities. Self-report. Protestants. Catholics.eja visando os benefícios após a morte ("motivação de salvação"), as satisfações trazidas pela participação em uma comunidade de fé ("motivação de utilidade"), ou a possibilidade de obter sucesso material ("pressão social") (AZZI; EHRENBERG, 1975), fato é que cerca de 90% da população mundial possui algum tipo de filiação religiosa (OLIVEIRA; CORTES; BALBINOTTO NETO, 2013). As religiões fornecem visões de mundo que formatam atitudes sociais e políticas que não podem ser atribuídas apenas à classe social, ao grau de escolaridade alcançado ou à raça (STEENSLAND et al., 2000). O maior ou o menor envolvimento dos indivíduos com as diversas expressões de fé tem forte relação com comportamento sexual, número de filhos, planejam...

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Religion and Attitudes Toward Abortion and Abortion Policy in Brazil

Cited by 31 publications

References 22 publications

First conjugal union and religion: Signs contrary to the Second Demographic Transition in Brazil?

First conjugal union and religion: Signs contrary to the Second Demographic Transition in Brazil?

Secularism and Fertility Worldwide

Avaliação de impacto do bônus sociorracial da UFMG no desempenho acadêmico dos estudantes

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