Caroline might have the papers in PDF. Peter can ask Caroline to email him the papers.
Smith, T. W. (2002). Religious Diversity in America: The Emergence of Muslims, Buddhists, Hindus, and Others. Journal for the Scientific Study of Religion, 41(3), 577-585.
http://www.pewforum.org/religious-landscape-study/ (Pew research center survey)
The Nature of Spiritual Transformation A Review of the Literature
Kohlberg, L., & Power, C. (1981). MORAL DEVELOPMENT, RELIGIOUS THINKING, AND THE QUESTION OF A SEVENTH STAGE. Zygon®, 16(3), 203-259. doi: 10.1111/j.1467-9744.1981.tb00417.x
One of the most glaring shortcomings of the current review is the virtual lack of information about minority religions, sects, and faith traditions.
In the United States, there are many more studies of religiousness and spirituality among majority Protestant Christians and their Catholic counterparts, than there are of Jewish, Hindu, Muslim, and other religious minorities. That reduces the generalizeability of past research to religious minorities for several reasons: (1) because their faith and ethnic traditions may differently influence their apparent religiousness/ spirituality (e.g., Pena & Frehill, 1998); (2) because minority status may influence views of self, others, and nation (Fetzer, 1998); and (3) because specific faiths (and subpopulations) may not be as accessible through measures developed for use largely within the
U.S. Protestant Christian majority (Ledbetter, Smith, Vosler-Hunter, & Fischer, 1991).
Support for those concerns derives from several recent studies. For example, Barrett (1998) reported
significant differences between apparent conceptualizations of the Divine by Hindu participants when
tasks involved agreeing with the portrayals of gods in short narratives and answering brief survey items about those gods. Barrett’s results suggest that concepts of the Divine in Hindu traditions may not be as accessible through the conventional questionnaire formats of religious surveys as they are through other measures. And that type of skew is an important concern for anyone attempting to understand a faith tradition with sufficient depth to assess religiousness and spirituality of the individual.
Several additional authors have cited problems with access to the ideas and traditions of specific faith, sectarian, and minority religious traditions. From his vantage as a researcher–participant, Cole (1998) claimed that information about the Baha’i religion in the United States is not accessible to the general population, because of internal controls on members’ communications.
Bartkowski (1998) made a somewhat antithetical argument about perceptions of voodoo in the Americas—indicating that portrayals of voodoo by the media are highly typified and often based on
false claims about voodoo practices (i.e., with culpability for misinformation about voodoo falling on
outsiders, rather than insiders). Whether the specific claims of the aforementioned authors will be borne out in scientific data remains a question.They do, however, indicate two potential methodological problems in the scientific study of religiousness and spirituality (particularly related to individuals or groups outside the mainstream): (1) the potential for willful sabotage of data collection by individuals being studied, and (2) the possibility that popular misconceptions about a specific faith tradition may be accepted as fact (or even translated into the basis for scientific research).
Pena, M., & Frehill, L. M. (1998). Latina religious practice: Analyzing cultural dimensions in measures of religiosity. Journal for the Scientific Study of Religion, 37, 620–635.
Fetzer, J. S. (1998). Religious minorities and support for immigrant rights in the United States, France, and Germany. Journal for the Scientific Study of Religion, 37, 41–49.
Barrett, J. I. (1998). Cognitive constraints on Hindu concepts of the Divine. Journal for the Scientific Study of Religion, 37, 608–619.
Cole, J. R. I. (1998). The Baha’i faith in America as panopticon, 1963–1997. Journal for the Scientific Study of Religion, 37, 234–248
@Seifert, L. S. (2002). Toward a Psychology of Religion, Spirituality, Meaning-Search, and Aging: Past Research and a Practical Application. Journal of Adult Development, 9(1), 61-70. doi: 10.1023/a:1013829318213
Schwadel, P. (2010). Age, Period, and Cohort Effects on U.S. Religious Service Attendance: The Declining Impact of Sex, Southern Residence, and Catholic Affiliation*. Sociology of Religion, 71(1), 2-24. doi: 10.1093/socrel/srq005
Argue, A., Johnson, D. R., & White, L. K. (1999). Age and Religiosity: Evidence from a Three-Wave Panel Analysis. Journal for the Scientific Study of Religion, 38(3), 423-435.
Fred Hughes (1997), James Fowler’s Concept of Faith Development - An Evangelical Perspective
Ribaudo, A., & Takahashi, M. (2008). Temporal Trends in Spirituality Research: A Meta-Analysis of Journal Abstracts between 1944 and 2003. Journal of Religion, Spirituality & Aging, 20(1-2), 16-28
Moberg, D. O. (2008). Spirituality and Aging: Research and Implications. Journal of Religion, Spirituality & Aging, 20(1-2), 95-134. doi: 10.1080/15528030801922038
How Do Religions Differ in Their Impact on Individuals’ Social Capital?
The Case of South Korea
Hoi Ok Jeong
Nonprofit and Voluntary Sector Quarterly, vol. 39, 1: pp. 142-160.
Ahmadi, F. (2000). Reflections on Spiritual Maturity and Gerotranscendence: Dialogues with Two Sufis. Journal of Religious Gerontology, 11(2), 43-74
Sufism and gerotranscendence: The impact of way of thinking, culture, and aging on spiritual maturity
F Ahmadi - Journal of Aging and Identity
Iranian Islam and the Concept of the Individual
Lewin, F. A. (2001). Gerotranscendence and different cultural settings. Ageing and Society, 21(4), 395-415.
Fowler's theory of faith development (note in the following post)
Streib, H. (2001). Faith Development Theory Revisited: The Religious Styles Perspective. The International Journal for the Psychology of Religion, 11(3), 143-158. doi: 10.1207/s15327582ijpr1103_02
Astley, J. & Francis, L. J. (Eds) (1992). Christian perspectives on faith development. Leominster, UK: Gracewing; Grand Rapids, Michigan: Eerdmans.
Lewin, F. A. (2001). Gerotranscendence and different cultural settings. Ageing and Society, 21(4), 395-415. doi: Doi: 10.1017/s0144686x01008285
Oser, F. K. (1991). The development of religious judgment. New Directions for Child and Adolescent Development, 1991(52), 5-25.