Research on immigrants (Alanezi Sherkat, 2008), Black Caribbean women demonstrated higher levels of organizational, nonorganizational and subjective religious participation than did men (Taylor et al., 2004). Age was significant in 3 of the 10 regressions examined, notably for two indicators of organizational behavior (Thonzonium (bromide) chemical information church attendance and other church activities) and reading religious materials. Consistent with previous literature on whites, African Americans (Taylor et al., 2004) and immigrants (Alanezi Sherkat, 2008), older Caribbean Blacks reported higher levels of religious participation than their younger counterparts for these indicators. Several interesting findings were observed for marital status differences in religious involvement. Marital status was significant in 6 out of the 10 regressions. Significant contrasts indicated that married respondents displayed higher levels of religious participation than those who had never married (3 regressions), those who were cohabitating (2 regressions) and CPI-455 msds divorced and separated respondents (1 regression). The majority of the marital status differences were with organizational religious activities where cohabiters attended religious services less frequently and separated, divorced, never married, and those who live with their partner participated in church related activities less frequently than married counterparts. Collectively, these findings are consistent with previous research among African Americans and Whites, as well as immigrants (Alanezi Sherkat, 2008) indicating higher levels of religious involvement among married in comparison to unmarriedRev Relig Res. Author manuscript; available in PMC 2011 December 1.Taylor et al.Pagerespondents. However, there was one noticeable difference in the present analysis. Widowed respondents were more likely than married respondents to indicate that the importance of religion in childhood and the importance of religion in daily life. Previous findings on African Americans indicate that divorced persons, in particular, report lower levels of service attendance (Taylor, 1988), requests for prayers from others (Taylor Chatters, 1991), and support from church members (Taylor Chatters, 1988). However, in the present study of Caribbean Black adults, participation in other church activities was the only significant difference between divorced and separated persons and married individuals. Although divorced and separated respondents were no less likely than married persons to be official members or attend religious services, they were significantly less likely than married respondents to participate in other activities (e.g., choir practice, women and men’s clubs) at their place of worship. Churches’ explicit endorsement and sanctioning of marriage (promarriage position) may privilege this status and provide special advantages to those who are married. In contrast, separated and divorced persons may be devalued and subtly ostracized in religious settings, thereby discouraging them from fully participating in the life of the church. Divorced and separated persons may experience a certain level of stigma associated with their martial status that may make them feel less comfortable and accepted in religious settings (Taylor et al., 2004). Finally, in comparison to prior research on African Americans, the relatively few differences between marrieds and divorced and separated persons may suggest greater tolerance for these statuses in Caribbea.Research on immigrants (Alanezi Sherkat, 2008), Black Caribbean women demonstrated higher levels of organizational, nonorganizational and subjective religious participation than did men (Taylor et al., 2004). Age was significant in 3 of the 10 regressions examined, notably for two indicators of organizational behavior (church attendance and other church activities) and reading religious materials. Consistent with previous literature on whites, African Americans (Taylor et al., 2004) and immigrants (Alanezi Sherkat, 2008), older Caribbean Blacks reported higher levels of religious participation than their younger counterparts for these indicators. Several interesting findings were observed for marital status differences in religious involvement. Marital status was significant in 6 out of the 10 regressions. Significant contrasts indicated that married respondents displayed higher levels of religious participation than those who had never married (3 regressions), those who were cohabitating (2 regressions) and divorced and separated respondents (1 regression). The majority of the marital status differences were with organizational religious activities where cohabiters attended religious services less frequently and separated, divorced, never married, and those who live with their partner participated in church related activities less frequently than married counterparts. Collectively, these findings are consistent with previous research among African Americans and Whites, as well as immigrants (Alanezi Sherkat, 2008) indicating higher levels of religious involvement among married in comparison to unmarriedRev Relig Res. Author manuscript; available in PMC 2011 December 1.Taylor et al.Pagerespondents. However, there was one noticeable difference in the present analysis. Widowed respondents were more likely than married respondents to indicate that the importance of religion in childhood and the importance of religion in daily life. Previous findings on African Americans indicate that divorced persons, in particular, report lower levels of service attendance (Taylor, 1988), requests for prayers from others (Taylor Chatters, 1991), and support from church members (Taylor Chatters, 1988). However, in the present study of Caribbean Black adults, participation in other church activities was the only significant difference between divorced and separated persons and married individuals. Although divorced and separated respondents were no less likely than married persons to be official members or attend religious services, they were significantly less likely than married respondents to participate in other activities (e.g., choir practice, women and men’s clubs) at their place of worship. Churches’ explicit endorsement and sanctioning of marriage (promarriage position) may privilege this status and provide special advantages to those who are married. In contrast, separated and divorced persons may be devalued and subtly ostracized in religious settings, thereby discouraging them from fully participating in the life of the church. Divorced and separated persons may experience a certain level of stigma associated with their martial status that may make them feel less comfortable and accepted in religious settings (Taylor et al., 2004). Finally, in comparison to prior research on African Americans, the relatively few differences between marrieds and divorced and separated persons may suggest greater tolerance for these statuses in Caribbea.
