Religiosity, Locus of Control, and Superstitious Belief (original) (raw)
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Predictors of Superstitious Beliefs Predictors of Superstitious Beliefs
This study investigated whether relationships exist among, personal control, coping mechanism, primary control, secondary control and superstitious beliefs. The participants were 375 Ghanaian student athletes (females =44%). They completed measures of self-reported superstitious beliefs, personal control, coping mechanisms, primary and secondary control strategies. The data were analyzed to evaluate the correlates of both positive and negative superstitious beliefs and how constructs of personal control, coping mechanisms and control strategies, predict positive and negative superstitious beliefs. The results indicated that personal control, coping mechanisms and control strategies were predictors of negative and positive superstitious beliefs. In the final model Exaggerated internal control, God-mediated control, emotional support, and substance use were predictors of negative superstitions. Exaggerated internal control, Substance use, Emotional support and Acceptance were predictors of positive superstitions. Athletes may activate different types of superstitious beliefs to cope and gain control in situations of uncertainty. Key Words: Ghana, coping mechanism, personal control, primary control, secondary control, and positive and negative superstitious beliefs.
Predictors of superstitious beliefs
Journal of Psychology in Africa, 2016
This study investigated whether relationships exist among, personal control, coping mechanism, primary control, secondary control and superstitious beliefs. The participants were 375 Ghanaian student athletes (females =44%). They completed measures of self-reported superstitious beliefs, personal control, coping mechanisms, primary and secondary control strategies. The data were analyzed to evaluate the correlates of both positive and negative superstitious beliefs and how constructs of personal control, coping mechanisms and control strategies, predict positive and negative superstitious beliefs. The results indicated that personal control, coping mechanisms and control strategies were predictors of negative and positive superstitious beliefs. In the final model Exaggerated internal control, God-mediated control, emotional support, and substance use were predictors of negative superstitions. Exaggerated internal control, Substance use, Emotional support and Acceptance were predictors of positive superstitions. Athletes may activate different types of superstitious beliefs to cope and gain control in situations of uncertainty.
The Struggle of Measurement of Attitudes Related To The Superstitious Beliefs
The aim of the scale which is developed is to measure attitudes related to superstitious beliefs. The aim of developing the scale is to separate individuals who believe superstitious beliefs within the frame of the scale items (having superstitious beliefs) and individuals who don't believe these each other. 70 items, which are scaled with five points likert scale, are adapted to two separate sample group and the psychometric characteristics of the scale are examined. The significance of difference between averages of sub-super group of item scores and statistics of explanatory factor analysis, item-total correlations and Cronbach Alpha Coefficient are evaluated on the first sample group and the final form of 23 items is created. By collecting data from the second sample of the final form which is created, the power of the scale items to represent the structure is tested with the explanatory factor analysis. It is concluded that the dependability of the final form of 23 items is high and the evidences obtained in relation to the construct validity are suitable. It is observed that participants' attitudes related to the superstitious beliefs differentiate in terms of variables of gender and educational backgrounds.
Determinants and outcomes of superstitious beliefs: A multi-study approach
Journal of Marketing Management,, 2018
Two studies grounded in experiential consumption theory – law of apparent reality and model of emotion-driven choice – test path models exploring determinants and outcomes of superstitious beliefs. Based on a survey of 218 US undergraduates, Study#1 suggests yearning-for-the-past as an antecedent of superstitious beliefs, which in turn relates positively to horoscope importance. Based on a survey of 247 US adults, Study#2 again shows yearning-for-the-past as a determinant of superstitious beliefs and explores previously untested superstitious belief consequences. Study#2 results imply resistance-to-change, buying-brands-due-to-family-traditions, obsessiveness, and intention-to-buy-luck-laden-products, as outcomes that relate positively to superstitious beliefs. These studies extend the consumer behaviour literature on nostalgia, superstition, and resistance to novelty.
Paranormal Beliefs Mediate External Locus of Control and Religiosity
2020
The present research aimed at examining the mediating role of paranormal beliefs between external locus of control and religiosity. Associations in urban men and women and rural men and women were also sought. A sample of 153 adult men and 156 adult women from urban and rural areas of Sargodha District through a convenient sample was collected. Paranormal Beliefs Scale (Tobayck, 2004) revised in Urdu (PBS-R) by Tahir and Ghayas (2014); Multidimensional Locus of Control Scale (Levenson, 1981) translated in Urdu (2019); and Religiosity Practice and Beliefs Scale (Amjad, 2007) were used. Results revealed significant positive relationship among external locus of control, paranormal beliefs and religiosity, and it was evident in greater degree in rural people. Regression analysis revealed external locus of control and paranormal beliefs emerged as significant predictors of religiosity; and paranormal beliefs and this relationship mediated between external locus of control and religiosity.
Coping With Uncertainty: Superstitious Strategies and Secondary Control1
Journal of Applied Social Psychology, 2004
The aim of the present studies was to investigate the relationship between primary and secondary control and the use of superstitious strategies under conditions of uncertainty and stress. In the first study, 78 participants completed a chance-determined card-guessing task in which they were permitted to use a psychic's card selections instead of making their own card selections. Participants' use of a superstitious strategy (a psychic's selections) increased significantly with the perceived likelihood of failure, regardless of belief in psychic ability. A second study (N = 102) replicated these findings using a skill task. Overall, these data suggest that as the need to control outcomes becomes increasingly salient, the use of superstitious strategies may represent attempts at secondary control.
Journal of Socio-Economics, 2007
Although superstition is a common phenomenon in our modern society, only a few studies have explored empirically on what it depends. This paper investigates the factors which determine superstition, reporting some preliminary empirical results. The findings indicate that socio-demographic and socio-economic conditions matter. There seems to be a certain concurrence between churches and superstitious beliefs, the correlation between superstition and attendance of church and other religious activities being mostly negative. On the other hand, an overall greater religiosity increases superstition. The results also indicate that there is a strong variance in superstition in different countries. People from formerly Communist countries show a particularly high degree of superstition. It could therefore be concluded that superstition substituted the religious beliefs and activities eradicated during the Communist era.
Antecedents and consequences of extrinsic superstitious beliefs: A cross-cultural investigation
Asia Pacific Journal of Marketing and Logistics, 2015
Purpose – The purpose of this paper is to advance the understanding of antecedents and consequences of superstitious beliefs. Design/methodology/approach – From survey data drawn from 206 South Korean and 218 US respondents, structural equation modeling is used to test the posited hypotheses. Findings – To extrinsic superstitious beliefs, both the South Korean and US models support the subjective happiness through self-esteem path and the anthropomorphism path; from these beliefs, both models support the horoscope importance path and the behavioral superstitious beliefs path. Only the US model supports the path from self-esteem to extrinsic superstitious beliefs, and only the South Korean model supports the path from intrinsic religiosity to extrinsic superstitious beliefs. Research limitations/implications – South Korean and US student data may limit generalizability. As effect sizes in this context are established, researchers have a benchmark for future quantitative superstition research. Practical implications – By further understanding antecedents and consequences of superstitious beliefs, marketers are in a better position to appeal to targeted customers. Anthropomorphism and intrinsic religiosity, not fully studied by marketing scholars, show promise as segmentation variables related to consumers' attitudes and behaviors. Social implications – To avoid unethical practice, marketers must limit themselves to innocuous superstition cues. Originality/value – Leaning on experiential consumption theory and the " magical thinking " literature, this study augments the superstition literature by exploring carefully selected yet under-researched determinants and consequences of superstitious beliefs across eastern and western consumer groups.
The structure of superstitious action – A further analysis of fresh evidence
Personality and Individual Differences, 2011
Wiseman and Watt’s short scales of positive and negative superstitions have attracted attention in the literature. Using a representative survey of the Australian state of Queensland, the six scale items were applied to 1243 respondents. Initial investigation using Cronbach’s alpha showed that one of the scales did not function properly. A factor analysis suggested that a four-item and a two-item scale best fitted the data. A Rasch analysis of all the items confirmed this, and showed that the conventional five-category response format was not appropriate, and that three categories fit the data better. The main conclusion is that the results do not support the Wiseman–Watt theory of three positive and three negative superstitions. It does not seem advisable to use these scales without substantial reformulation and re-testing.