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Religious Identity is a specific type of identity formation. Particularly, it is the sense of group membership to a religion and the importance of this group membership as it pertains to one's self-concept. Religious identity is not necessarily the same as religiousness or religiosity. Although these three terms share a commonality, religiousness and religiosity refer to both the value of religious group membership as well as participation in religious events (e.g. going to church).〔Arweck, E. & Nesbitt, E. (2010). Young people's identity formation in mixed-faith families: continuity or discontinuity of religious traditions? Journal of Contemporary Religion, 25, 67-87.〕〔King, V. Elder, G.H., Whitbeck, L.B. (1997). Religious involvement among rural youth: An ecological and life-course perspective. Journal of Research on Adolescence, 7, 431-456.〕 Religious identity, on the other hand, refers specifically to religious group membership regardless of religious activity or participation. Similar to other forms of identity formation, such as ethnic and cultural identity, the religious context can generally provide a perspective from which to view the world, opportunities to socialize with a spectrum of individuals from different generations, and a set of basic principles to live out.〔King, P.E. & Boyatzis, C.J. (2004). Exploring adolescent spiritual and religious development: current and future theoretical and empirical perspectives. Applied Developmental Science, 8, 2-6.〕 These foundations can come to shape an individual's identity. Despite the implications that religion has on identity development, the identity formation literature has mainly focused on ethnicity and gender and has largely discounted the role of religion. Nevertheless, an increasing number of studies have begun to include religion as a factor of interest.〔〔〔Lee, J.J. (2002). Religion and college attendance: Change among students. The Review of Higher Education, 25, 369-384.〕 However, many of these studies use religious identity, religiosity, and religiousness interchangeably or solely focus on religious identity and solely religious participation as separate constructs. Of these types of research studies, researchers have examined the various factors that affect the strength of one's religious identity over time.〔Arnett, J.J. (2000). A theory of development from the late teens through the twenties. American Psychologist, 55, 469-480.〕〔Valde, G.A. (1996). Identity closure: A fifth identity status. Journal of Genetic Psychology, 157, 245-254.〕〔Whitbourne, S.K., & Tesch, S.A. (1985). A comparison of identity and intimacy statuses in college students and adults. Developmental Psychology, 21, 1039-1044.〕 Factors that have been found to affect levels of religious identity include gender, ethnicity, and generational status.〔〔Harker, K. (2001). Immigrant generation, assimilation, and adolescent psychological well-being. Social Forces, 79(3), 969-1004.〕〔Hirschman, C. (2004). The role of religion in the origins and adaptations of immigrant groups in the United States. IMR, 38, 1206-1233.〕〔McCullough, M.E., Tsang, J., & Brion, S. (2003). Personality traits in adolescents as predictors of religiousness in early adulthood: Findings from the Terman longitudinal study. Personality and Social Psychology Bulletin, 29, 980-991.〕〔Wallace, J.M., Forman, T.A., Caldwell, C.H., & Willis, D.S. (2003). Religion and U.S. secondary school students: Current patterns, recent trends, and sociodemographic correlates. Youth Society, 35, 98-125.〕 == History == During the early 1800s in the field of psychology, research on the topic of religion was considered important and ubiquitous. For example, researchers like G. Stanley Hall and William James conducted studies on such topics as religious conversion.〔Hall, G. S. (1904). Adolescence, Vol. II. New York: Appleton.〕〔Youniss, J., McLellan, J.A., & Yates, M. (1999). Religion, community service, and identity in American youth. Journal Adolescence, 22, 243-253.〕 In contrast, the public perspective on religion began to shift two decades later.〔 Instead of religion being seen as an integral part of an individual's life and development and thus a necessary topic to research, scientists and scholars alike viewed religion as a hindrance to the progression of science and as a topic no longer applicable to the current times.〔〔Siegel, A.W., & White, S.H. (1982). The child study movement. In Advances in Child Development and Behavior. Reese, H. W. (Ed.). New York: Academic press, pp. 233-285.〕〔Watson, J.B. (1928). Psychological Care of Infant and Child. New York, NY: Norton.〕 Contrary to social scientists' prediction of the general decline of religion over time and increase of secularization leading to a complete abandonment of religious studies, religion did not diminish and was instead acknowledged by researchers as a topic worthwhile to research. Scientists and scholars, like British sociologist John Thompson, realized that despite the neglect of religion in studies, the presence and impact of religion on individuals' lives were undeniable and did not disappear with time.〔Thompson, J.B. (1995). The Media and Modernity: a social theory of the media. Stanford, CA: Stanford University Press.〕 Hence, a body of research on religion began to take root. Particularly, a handful of researchers were interested in examining religious identity during adolescence. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「religious identity」の詳細全文を読む スポンサード リンク
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