Based on theorization on the four basic dimensions of religiousness, Believing, Bonding, Behaving, and Belonging, and corresponding cognitive, emotional, moral, and social motives and functions of religion, we developed a measure and investigated cross-cultural consistency of the four dimensions as well interindividual and cross-cultural variability. Data were collected from 14 countries varying in religious heritage: Catholicism, Protestantism, Orthodox Christianity, Judaism, Islam, and Buddhism/Taoism (N = 3,218). Beyond their high interrelation and common personality correlates, that is, agreeableness and conscientiousness, the four dimensions were distinct across cultures and religions, less interrelated in Eastern Asia compared to the West, differentially preferred across cultural zones, and characterized by distinct features. Believing and bonding, to which spirituality was primarily related, were preferred in Western secular societies. Behaving and belonging, valued in religious societies, were importantly related to fundamentalism, authoritarianism, and low openness. Bonding and behaving were primordial in, respectively, Israel and Turkey. Furthermore, belonging (marked by extraversion) and bonding were uniquely associated with increased life satisfaction, whereas believing was uniquely related to existential quest and decreased life satisfaction. Thus, the multidimensionality of religiousness seems deeply rooted in distinct psychological dispositions evident at both the individual and the cultural levels.

Empirical evidence shows that immigrants adapt best in relation to their ability to negotiate between the cultural entities they confront. Factors such as cultural knowledge, length of stay in the new culture, and linguistic competence strongly influence this process. Length of stay and linguistic competence may be essential for cultural knowledge acquisition that, in turn, may be enhanced by mass media consumption. A questionnaire is completed by 576 immigrants (196 Romanians, 179 North Africans, and 201 Latino Americans) investigating time spent in Italy, proficiency in the Italian language, familiarity with Italian and homeland mass media, and acculturation. The authors hypothesize that language plays a central role in the acculturation process and assume that length of stay influences acculturation mostly through linguistic competence and mass media knowledge. A structural equation model is tested to verify the hypothesis. The model results are acceptable, invariant across genders, and partially invariant across ethno-cultural groups.

The literature suggests that religion may play an important role in the acculturation process of immigrants by contributing to the maintenance of the heritage culture and preventing identification with the mainstream. With few exceptions, studies on this topic have focused on religion as a whole by assessing specific aspects or dimensions (such as religious identification, beliefs, and practices) and creating a composite measure without analyzing the contribution of each dimension to the acculturation process. In this study, the relationships between specific religious dimensions and acculturation were assessed with a sample of 282 Muslim immigrants who were recruited in the northern part of Italy. Two regression models show that religious identification drives the maintenance of Muslim culture but is unrelated to the acculturation to Italian culture, whereas beliefs and practices do not contribute to heritage acculturation but are negatively associated to acculturation to the host culture.

This study explores the bidirectional and interactional process of acculturation from the perspectives of immigrants and receiving community members (RCMs). Our aim was to understand the experiences and interactions of different ethno-cultural groups and their impact on the functioning and dynamics of multicultural communities. We conducted a cross-national, cross-cultural study of acculturation processes, using interviews collected across two countries (Italy: urban regions of Torino and Lecce; U.S.: Baltimore/Washington corridor) and three distinct groups of immigrants-Moroccans and Albanians in Italy and Latin Americans in the United States-and RCMs in Italy and the United States. Findings show that acculturation is a complex, situated, and dynamic process, and is generally conceived as an unbalanced and individual process of accommodation, which expects the immigrant alone to adapt to the new context. The boundaries among traditionally explored acculturation strategies were blurred and while integration was the most frequently discussed strategy, it often referenced a "soft" assimilation, limited mostly to public domains. Some differences emerged between ethnic groups and generation of immigration as well as among RCMs who differed by level of contact with immigrants. The need for more flexible models and for a critical perspective on acculturation is discussed. (PsycINFO Database Record (c) 2019 APA, all rights reserved).