Eat, pray, love: disordered eating in religious and non-religious men and women
Why this work is in the frame
A frame that forgets how it found something cannot be audited. These are the routes that admitted this work.
Bibliographic record
Abstract
BACKGROUND: Despite the lack of research examining the relation between religiosity and disordered eating, at various points during the year, religious practices requiring changes in eating habits are typical. Few studies have identified how aspects of religiosity are associated with disordered eating attitudes and behaviours. Thus, we explored the interconnectedness of religiosity and gender on disordered eating attitudes and behaviours. METHODS: In total, 749 religious and non-religious participants completed online questionnaires assessing components of disordered eating and associated appearance-related pressures and internalizations (pressure from family, peers, and media, and internalization of the thin and muscular ideals). RESULTS: Among the 317 participants who identified as religious, 12.30% reported that their religious practice required a change in their eating habits, and 10.68% reported that they changed their eating habits for both religious purposes and as a method of weight loss/control. Overall, religious participants who indicated changing their eating habits for religious purposes experienced greater disordered eating and appearance-related pressures than theists who reported no change in their diet and non-religious respondents. Further, there was a significant interaction between gender and religiosity across the disordered eating variables. Results indicated that, compared to males who were not religious, those who were religious had higher scores on scales measuring disordered eating. Religious and non-religious women scored similarly on scales measuring other aspects of disordered eating (including Purging, Restricting, and Binge Eating). Further, compared to non-religious men, religious men, reported greater pressure from their family and peers; there was no difference in women. CONCLUSIONS: Future research should further explore gender differences across types and specific aspects of religiosity such as motivation to practice.
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Full frame distilled prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. Learned from the 10,348 direct Codex labels and 10,348 direct Gemma labels. Candidate is the union of thresholded teacher heads; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels or direct frontier model labels.
Codex and Gemma teacher scores by category
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.001 | 0.000 |
| Meta-epidemiology (narrow) | 0.000 | 0.000 |
| Meta-epidemiology (broad) | 0.001 | 0.000 |
| Bibliometrics | 0.000 | 0.000 |
| Science and technology studies | 0.000 | 0.000 |
| Scholarly communication | 0.000 | 0.000 |
| Open science | 0.000 | 0.000 |
| Research integrity | 0.000 | 0.001 |
| Insufficient payload (model declined to judge) | 0.000 | 0.000 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from it