Internal and external factors influence the tendency of corruption. One of these internal factors is Dark Triad Personality, religiosity, and compensation, while the external factors are the organizational culture. This first study was conducted on 222 private employees and the second study 205 state employee in the East Java area. All subjects have worked at the company for at least 1 year and have a position as the staff, administrator, manager, and age range from 22 to 55. The results of the first study using regression analysis showed that: there was a significant correlation between dark triad personality, organization culture, and the tendency of corruption of private employee (F = 60,132; p = 0,000); there was a significant negative correlation between organizational culture and tendency of corruption (p = 0,000); there was a positive correlation between dark triad personality and the tendency of corruption (p = 0.05). The results of the second study using regression analysis showed that: there was a significant correlation between religiosity, compensation, and the tendency of corruption of state employee (F = 65.950; p = 0,000); there was a significant negative correlation between religiosity and tendency of corruption (p = 0,000); there was no correlation between compensation and tendency of corruption (p = 0.074). This research's practical implication is: the company or institution must always create a positive perception of organizational culture, minimize dark triad personality, and maximize religiosity to reduce the tendency of corruption among employees.

Amidst the transformative backdrop of the post-Covid-19 context, the researcher embarks on a qualitative exploratory study to investigate the intricate interplay of religiosity, educational engagement, and campus life among college students at St. Michael's College, Iligan City. Guided by a theoretical framework integrating Vygotsky's sociocultural theory, Fredricks et al.'s engagement theory, and Pascarella & Terenzini's educational impact theory, this study delves into the dynamic fruition of religiosity in response to the pandemic's impact. Employing purposeful and maximum variation sampling, the investigation unravels narratives from interviews, focus group discussions, and observations. Through thematic analysis, themes of "Adaptive Integration," "Religious Resilience," "Community Nexus," "Challenges of Synchronization," and "Identity Negotiation" emerge. In the discourse of these themes, strategies students employ to navigate challenges arising from this confluence are unearthed. Rooted in a deep understanding of the context, this study presents implications for fostering holistic growth within an inclusive educational environment. As the findings and insights are presented, stakeholders are invited to reimagine the role of religiosity, educational engagement, and campus life in shaping the holistic student experience in a world forever changed.

A traditionally salient topic of empirical investigation in the sociology of religion, this paper seeks to offer a recent investigation into the intergenerational transmission of religion and the parental forms of religious engagement that predict adult engagement with religion. The study of this paper explores the intergenerational transmission of religion, focusing on the parental forms of religious identity and engagement that influence religious identity, beliefs, and practices in adulthood. By analyzing the 2018 GSS dataset in the United States with multiple regression analyses, I find strong parental and childhood influences on adult religiosity, religious service attendance, and belief in God. Indeed, this engagement often mirrors parental engagement for these variables. However, while paternal religious identity often predicts these religious variables, I find that the religious identity and engagement of parents generally does not predict religious identity in adulthood. Ultimately, while these results generally show strong predictive mechanisms of intergenerational transmission, they also illustrate that these relationships are variably dependent on the form of parental and adult religious engagement and which parent participates or is associated with that engagement.

This article addresses the question how the religious narrative identity and subjective religiosity change over the course of 15 years. The cases portrayed are deconverts who have changed their religious affiliations multiple times. It will be carved out what led to their deconversion and what remains as a core of their faith after they have turned away from organized religion for good. Interviews have been conducted at three time points and are analyzed using content analysis. It will become clear that the needs and expectations of the two individuals differ highly, as well as the reasons for turning away from a religious community; yet what is a common core in this joint faithful journey is their need to live their religiosity, now in a private setting.