The article aims to determine the sociodemographic factors associated with the level of trust in artificial intelligence (AI) based on cross-sectional research conducted in late 2023 and early 2024 on a sample of 2098 students in Poland (1088) and the United Kingdom (1010). In the times of AI progressively penetrating people’s everyday life, it is important to identify the sociodemographic predictors of trust in this increasingly dynamically developing technology. The theoretical framework for the article is the extended Unified Theory of Acceptance and Use of Technology (UTAUT), which highlights the significance of sociodemographic variables as predictors of trust in AI. We performed a multivariate ANOVA and regression analysis, comparing trust in AI between students from Poland and the UK to identify the significant predictors of trust in this technology. The significant predictors of trust were nationality, gender, length of study, place of study, religious practices, and religious development. There is a need for research into the sociodemographic factors of trust in AI and for expanding the UTAUT to include new variables.

This article aims to analyze the correlations between the level of religiosity and emotional responses to artificial intelligence (AI). In these times marked by the growing penetration of artificial intelligence into people’s everyday lives, it is important to identify the sociocultural determinants of attitudes towards this increasingly dynamically developing technology. A significant element of society’s cultural mosaic is religiosity, and, as such, it undoubtedly has an effect on emotional responses to AI. This is a reason to investigate how religions and religiosity impact attitudes towards AI. The study used Welch’s analysis of variance (ANOVA) to compare university students’ emotional reactions to AI across religiosity levels, which allowed for identifying significant differences in the levels of emotions such as fear, sadness, and anger between irreligious, religious, and indifferent groups. Significant differences in emotional responses to AI were found between individuals with different religiosity levels. Compared to irreligious and indifferent students, the religious ones more often showed intense emotions, such as fear and anger. The results indicate the need to include the issues of religion and religiosity in the process of designing and implementing AI. This may contribute to a greater acceptance of this technology in a society of individuals with different levels of religiosity. Understanding the effect of religiosity on the response to AI is also of considerable importance for the development and implementation of ethically responsible AI solutions, which should take account of the diversity of individuals’ beliefs and value systems.

Religion can determine how people perceive socio-political reality, especially in a cultural context in which religious affiliation is an important part of national identity. This has a special significance in the Polish cultural context, in which Catholicism is considered the national religion, and its institutional dimension plays an important role in the Polish socio-political domain. The purpose of this study is to analyse how religion affects the socio-political attitudes of Poles abroad. This analysis focuses directly on evaluating the influence of the spiritual leaders of Polish community organisations in the UK on the knowledge and opinions of Brexit among Polish post-accession emigrants to the UK. The study was conducted on a sample of 620 Poles living in the UK (62.6% male) using a group-administered questionnaire. The study found that the Polish Catholic clergy did not play an important role in opinion-forming, i.e., in shaping what Polish emigrants to the UK know and think about Brexit. What proved to be the most powerful factor in terms of opinion-making was the British mass media. The influence of the Catholic clergy on the knowledge of—and opinions on—Brexit among Polish emigrants was only evident among elderly people who did not know English very well, and who regularly participated in religious activities.

The text engages with the ongoing discussion about the role played by religion in social life, with attention paid to transnational dynamics of religiosity in migrants’ individual experiences, expectations and modes of involvement. We concentrate on the research problem: how does the Roman Catholic Church, through the networks of the faithful, facilitate, challenge, and intersect with the adaptation or integration of migrants in their new settings? The study draws on a survey conducted with a sample ( n = 620) Polish Catholics in Great Britain in 2019. With the cluster analysis, we distinguished five categories of participants in parish life. The results of the study concern the declared expectations of the respondents in the confessional and non-confessional (charity, leisure, tourist, or cultural) activities. It shows two paths of respondents’ religious experience: the old parochialism and the new one. The first attitude, represents a general religious-community context, while the second one emphasizes socio-cultural background and cooperative style of work based on associations and goals-achievement. Our findings concern the socio-cultural specificity of migrants resulting from belonging to migrant parishes outside Poland and how this specificity can be juxtaposed with information concerning mainstream Catholic parishes in Great Britain.

This paper is based on sociological quantitative studies carried out in 2019 on a sample of 620 Polish Catholics living in London, Swindon, or Oxford. Those studies and their findings are limited only to those Catholics who make up the communities around major Polish institutions in the UK, such as Polish parishes, Saturday schools, and community houses. The goal of this paper is to describe selected aspects of Polish migrants’ religiosity in the new social and cultural milieu. What we focus on here is how Poles themselves describe their faith, how they understand and evaluate their membership of parishes or other religious communities, and how they approach religious practices, especially Sunday Mass attendance. We address the following questions: how do the Poles living abroad describe their attitudes towards faith? How many of them are active members of Polish parishes? What do their religious practices and membership of other community organisations look like? How do specific factors affect the results across these areas?