تحلیل ساختاری رابطه سرمایه فرهنگی خانواده و دینداری فرزندان با نقش میانجی جامعه پذیری مذهبی

Extended Abstract
 
Introduction and Objectives: Religious commitment among adolescents is a crucial indicator of cultural cohesion and the continuity of religious identity in societies where religion plays a central role in shaping cultural and social structures. The transmission of religious values and beliefs to the younger generation is primarily facilitated through social institutions, particularly the family. As the earliest and most influential agent of socialization, the family plays a fundamental role in shaping children’s religious attitudes, beliefs, and behaviors. Within this context, family cultural capital—derived from Bourdieu’s theory—refers to the knowledge, dispositions, skills, and cultural resources that are transmitted from parents to children through socialization processes. This capital manifests in various forms such as access to cultural resources, religious books and media, parental educational level, and participation in cultural and religious activities. However, the transmission of religious values is not solely dependent on the presence of cultural capital; rather, it is shaped by social and educational mechanisms within the family. One of the most significant mechanisms is religious socialization, through which religious norms, values, and beliefs are internalized via interactions with parents, participation in religious rituals, and engagement in family-based religious conversations.
Adolescence is a transformative period characterized by identity formation, increased cognitive abilities, and heightened influence of family and social environments. It is during this stage that religious beliefs may become solidified or reshaped. Given the cultural complexity of Tehran—a megacity marked by social, cultural, and economic diversity—understanding the determinants of adolescents’ religious commitment is of particular importance. Prior studies have revealed the significant role of parents’ cultural and religious resources in shaping youths’ religious behaviors, yet the mediating processes underlying these relationships remain underexplored. Accordingly, this study aims to examine the relationship between family cultural capital and adolescents’ religious commitment, focusing specifically on the mediating role of religious socialization among high school students aged 15 to 17 in Tehran.
Methods: This study employs a quantitative and survey-based design with an applied purpose. The statistical population consists of adolescents aged 15 to 17 enrolled in public and private high schools across Tehran. A multistage cluster sampling technique was used to ensure diversity in socioeconomic and cultural backgrounds. Based on Cochran’s formula, a sample size of 384 students was determined. Data were collected through standardized and researcher-developed questionnaires measuring the three main variables: family cultural capital, religious socialization, and adolescents’ religious commitment.
The instrument assessing family cultural capital was developed based on Bourdieu’s theoretical dimensions, capturing indicators such as parents’ educational level, cultural and religious resources in the home, engagement in religious practices, and parental modeling of religious behaviors. Religious socialization was measured through indicators related to religious instruction, family religious discussions, participation in religious rituals, and parental support for religious learning. Religious commitment was operationalized through its cognitive (belief), behavioral (ritual participation), and value-oriented (moral-religious) dimensions.
Content validity was evaluated using expert reviews in sociology and religious studies. Construct validity was tested through confirmatory factor analysis (CFA). Reliability was confirmed via Cronbach’s alpha and composite reliability, with all values exceeding 0.7. Data analysis was conducted using SmartPLS through the Partial Least Squares Structural Equation Modeling (PLS-SEM) technique. Direct and indirect relationships were examined, and the Sobel test was used to evaluate the mediating role of religious socialization in the relationship between family cultural capital and adolescents’ religious commitment.
Results: The results revealed significant positive relationships among the three main variables: family cultural capital, religious socialization, and adolescents’ religious commitment. Correlation analysis showed that family cultural capital was positively associated with adolescents’ religious commitment (r = 0.552, p < 0.01) and religious socialization (r = 0.477, p < 0.01). The strongest relationship emerged between religious socialization and adolescents’ religious commitment (r = 0.609, p < 0.01), highlighting the central role of religious socialization in shaping adolescents’ religious engagement.
Structural equation modeling results supported all research hypotheses. Family cultural capital had a significant positive effect on religious socialization (β = 0.537, t = 15.19, p < 0.001) and directly influenced adolescents’ religious commitment (β = 0.400, t = 10.16, p < 0.001). Furthermore, religious socialization demonstrated a significant positive effect on adolescents’ religious commitment (β = 0.461, t = 11.13, p < 0.001). The Sobel test confirmed the mediating role of religious socialization (indirect effect = 0.247; Z = 9.06), indicating that part of the effect of family cultural capital on adolescents’ religious commitment operates through the mechanisms of religious socialization. Reliability and validity assessments, including Cronbach’s alpha, composite reliability, AVE, and Fornell-Larcker criteria, verified the adequacy and construct distinctiveness of the measurement models.
Discussion and Conclusion: The findings of this study underscore the crucial role of family cultural capital in shaping adolescents’ religious commitment. This effect operates both directly—through cultural and educational resources within the family—and indirectly through religious socialization processes. Families with higher levels of cultural capital provide richer cultural and religious environments, engage in religious discussions, participate in rituals, and model religious behaviors, all of which facilitate the internalization of religious values among adolescents. These findings align with Bourdieu’s theory of cultural reproduction, which posits that families transmit cultural dispositions and values across generations. The results are also consistent with theories of symbolic interactionism and religious socialization, emphasizing the importance of interpersonal interactions and meaning-making processes in the development of religious identity.
Comparisons with previous studies further reinforce the findings. International research, such as studies by Gemar (2023), Eaves et al. (2023), and Jackson et al. (2024), have highlighted the role of parental religious involvement and family religious culture in shaping adolescents’ religious behaviors through socialization mechanisms. Similarly, domestic studies have shown that familial cultural and religious resources significantly influence youths’ religious identity and behavior. The present findings contribute to this body of literature by demonstrating that religious socialization serves as a key explanatory mechanism linking family cultural capital to religious commitment among adolescents.
In practical terms, the findings suggest the importance of policies and programs aimed at strengthening families’ cultural and religious capacities. Educational workshops for parents, programs promoting family-based religious discussions, joint religious activities, and increased access to youth-appropriate religious resources may enhance religious socialization processes. Schools can also play a supportive role by fostering collaborative programs with families to facilitate religious and cultural development. Future research could explore the moderating effects of socioeconomic status, gender, school type, and the influence of digital media on adolescents’ religious development. Mixed-method or qualitative studies could further deepen understanding of family dynamics in religious value transmission.