Presented to the Department of Sociology and Behavioral Sciences

De La Salle University - Manila

Term 2, A.Y. 2021-2022

In partial fulfillment
of the course
Psychological Statistics 1 (LBY1STA-A65C)

Final Output

Submitted by
LAJARA, Franchesca Praise E.
KAMANTIGUE, Robertino A.
RAFAEL, Felora Cecille H.
REYES, Regina Rae B.
VERGARA, Zacheus Zaitsev G.

Submitted to
Prof. Darren Dumaop

July 7, 2022
 I. INTRODUCTION

Spain, formerly known as the Spanish empire or Catholic Empire, was once a great

power, having over 35 colonies around the world under its rule. They followed three main

motivations, now notoriously known as the three G’s: God, Glory, and Gold. There was much

ambition in Spain as they set out on their many expeditions. With this, one must question the

consequences of having such strong desires, especially after the empire came to fall. The

Philippines and Chile are two of the aforementioned colonies under Spanish rule. 655 years were

collectively spent by these two countries as colonies. One of the main focuses of this study is to

understand the long-term effects of Catholic Colonization on former colonies. For this particular

study, the group chose to analyze data from Spain and two of their former colonies to observe the

possible pattern and overlap in their respective residents. The findings from this research may aid

future studies in understanding the causes and effects of the forced implementation of foreign

belief systems and finding solutions for thereof.

Various studies have been published noting the formation of segregated ethnoreligious

groups as consequential to colonization. It is noted by Hilton (2011) that decolonization and

psychological healing are necessities for former colonies, as observed in indigenous people from

Algeria and the American continent. This study also underlines the psychological effects of

oppressive colonization, such as increased susceptibility to mental disorders. The reinforced

segregation of ethnoreligious groups creates a tendency for discrimination against religious

minorities. One study cites educational institutional leaders have personal biases toward religions

outside their own ethnoreligious groups in the Philippines, causing their student populations, new

generations, to fail to be socially aware or empowered (Brooks & Brooks, 2019). Finally,

colonization also causes the lowering of ethnoreligious diversity as a result of discrimination.

This has been cited to subsequently cause single-party governments and a lack of representation

of ethnoreligious groups in government (McDoom & Gisselquist, 2015).

This study will focus on respondents from Chile, the Philippines, and Spain, in order to

scrutinize their attitudes towards various religious and sociological topics. The group aims to

highlight the differences and similarities between the three countries, which are situated in

different continents.

The group determined 5 hypotheses to test and analyze through this study. The first

hypothesis aims to explore the influence of belief in God on opinions on same-sex relations. The

second hypothesis to be tested and discussed is the relationship between locals of Spain and two

of their former colonies and their satisfaction with their familial relationships. Following such is

the analysis of the correlation between belief in religious miracles and trust in education systems.

The fourth hypothesis tests the relationship between the belief in life after death and one's belief

in life purpose. The correlation between religiosity to the belief of religion to be the barrier to

gender equality is the fifth and final hypothesis to be tested.

II. METHODOLOGY

To conduct the statistical tests, the group will proceed by utilizing an application called

‘JAMOVI’ to synthesize their data. The data source to be used, however, which will be used for

this final output was accumulated by a cross-national program established as the International

Social Survey Programme (ISSP), by professionals from the Leibniz Institute for the Social

Sciences (Leibniz Institute for the Social Sciences, 2020). Hence the surveys that they conduct

are social science-centered which tackle people's religion, nationality, culture, and the like (ISSP,
2020). The data set is entitled ‘Religion-IV’ that was conducted in 2018. Those who participated

in answering the survey were citizens from different demographic groups which consisted of

male and female individuals from diverse religions and socio-economic statuses, aged fifteen to

one-hundred and five who reside in thirty-four different countries (ISSP Research Group, 2020).

The way this data set is composed permits students, and/or researchers to visualize and analyze

varying situations such as religious practices and attitudes towards religion which are seen in

sociological situations. This data set was introduced and provided by their Psychological

Statistics professor.

In this study, when testing the hypotheses, all data excluding those from Spanish,

Chileans, and Filipinos over the age of 24 were filtered out and considered. With the exception

of Hypothesis #1 and #2, the group achieved this by transforming the country variable to include

only the three specified countries (Chile, Philippines, and Spain) and creating a filter that

includes the transformed variable. Furthermore, the group also utilized another filter to include

the age bracket to be studied.

Table 0.3.1:

Descriptives for Spain, Chile, and Philippines

Descriptives

SpainChilePh country

N Philippines 1200

Chile 1402
 Spain 1733

Figure 0.3.2:
Bar Plot for Spain, Chile, and the Philippines

As observed in both the table and figure above, the distribution for the countries for each

group seems to be almost equally distributed with no significant disparity. The numbers for the

country are simply codes for the countries applied to the graph and are by no means relevant to

the bar plot result.

With the exception of demographic variables, which include: v38 ( Religion respondent

raised in) and country, most of the variables follow a Likert scale. These variables can be further

categorized into two types. The first is the religious variables: v20 (Closest to R’s belief about

God); v22 (Q15a Belief in life after death); v25 (Belief in religious miracles); v30 (Q16d Life

does not serve any purpose); v48 (Q29 Person describes self as religious), which detail the

respondent’s religious beliefs and the degree to which they identify with certain religious
concepts. The second is the sociological variables: v2 (How satisfied one is with their

relationship with family members); v4 (Sexual relations between two adults of the same sex);

v11 (Confidence in Education system); v52 (Q32 Religions are a barrier to equality between

women and men), which

According to Jamieson (n.d.), a Likert scale is a “rating system used in questionnaires

that are designed to measure people’s attitudes, opinions, or perceptions”. Moreover, Likert

scales assume these attitudes can be measured on a linear scale (Mcleod, 2008). Jamieson (n.d.)

also notes that these questions are numerically coded, with each number corresponding to a

degree or intensity of an attitude.

Furthermore, it is important to note that the variables: v4 (Sexual relations between two

adults of the same sex), v30 (Q16d Life does not serve any purpose), and v48 (Self-described

Religiosity) were reverse coded in order to better perform a desired statistical analysis and

understand these variables. In the same light, for CL_v38, PH_v38, ES_v38, all values which

represent Catholicism as the religion the respondent was raised in were re-coded to ‘Catholic’

and the values which do not were re-coded to ‘Non-Catholic’. Moreover, the respondents who

did not choose: 8 (98,998, 9998, …) or did not answer: 9 (99, 999,9999, …) were recorded as

missing data, and so are not counted in the final analysis.

III. RESULTS AND DISCUSSION

Hypothesis #1

People’s belief in God (v20) influence their views of sexual relations of two adults of the same

sex (v4)
Statistical Analysis

In this hypothesis, the first variable is in accordance with people's beliefs in God whether

they believe in God or not while the second variable describes the perception of people to sexual

relations of the same sex. To be specific, this hypothesis will be applied in three countries

namely: Chile, the Philippines, and Spain. Additionally, different filters were applied to refine

the variables. The hypothesis was tested through the use of a correlation matrix wherein it finds

the relationship between two variables and is able to interpret the results from three different

angles. Furthermore, a Scatterplot is utilized to provide a deeper illustration of the given data.

To test the hypothesis in each country, there will be three correlation matrices to be

conducted. There would be detailed interpretations of the results based on Jamovi. Moreover, the

variables have been corrected as missing values have been encoded and v4 was transformed to

give accurate results.

Results

TEST 1.1: CHILE

Table 1.1.1

Correlation Matrix between people’s belief about God (v20) influence their views of sexual

relations of two adults of the same sex (V4) in the country of CHILE

Correlation Matrix

v20 v4 - Recoded

v20 Pearson's r —

p-value —
 95% CI Upper —

95% CI —
Lower
v4 - Recoded Pearson's r 0.254 *** —

p-value < .001 —

95% CI Upper 0.304 —

95% CI 0.202 —
Lower
Note. * p < .05, ** p < .01, *** p < .001

Figure 1.1.2

Scatterplot for Chile with the two variables: v20 and v4

In reference to the correlation matrix, the p-value is significant since its value is at <.001

and the Pearson’s r has a statistics of 0.254 that indicates there is a positive correlation at .001

level. Additionally, the strength of the relationship between the two variables is in the middle of

a weak to moderate positive correlation. The confidence interval tells us that the upper bound is

0.304 while the lower bound is 0.202, this means that the values are 95% proven to represent the

real population. Furthermore, the scatterplot interprets that there is a positive relationship
between v4 and v20 which supports the aforementioned argument. People who believe in God

view same-sex relations as wrong.

TEST 1.2: PHILIPPINES

Table 1.2.1

Correlation Matrix between people’s belief about God (v20) influence their views of sexual

relations of two adults of the same sex (V4) in the country of PHILIPPINES

Correlation Matrix

v4 - Recoded v20

v4 - Recoded Pearson's r
—

p-value
—

95% CI Upper
—

95% CI
—
Lower

v20 Pearson's r
0.066 * —

p-value
0.024 —

95% CI Upper
0.123 —
 95% CI
0.009 —
Lower

Note. * p < .05, ** p < .01, *** p < .001

Figure 1.2.2

Scatterplot for the Philippines with the two variables: v20 and v4

The correlation matrix for the Philippines portrays that the Pearson’s R is 0.066 at a level

of .05. The interpretation of this is when v20 is high then the views of sexual relations of two

adults of the same sex is also high which denotes that there is almost no correlation between the

two. The p-value is 0.024 and it is not significant as it is higher than the ideal number which is

0.05. The 95% confidence interval tells that the true population’s answers on the two variables

are between 0.123 and 0.009 since it represents them. Filipinos’ opinions on same-sex relations

are not related to their level of belief in God.

TEST 1.3: SPAIN

Table 1.3.1

Correlation Matrix between people’s belief about God (v20) influence their views of sexual

relations of two adults of the same sex (V4) in the country of SPAIN

Correlation Matrix

v4 - Recoded v20

v4 - Recoded Pearson's r
—

p-value
—

95% CI
Upper —

95% CI
Lower —

v20 Pearson's r
0.249 *** —

p-value
< .001 —

95% CI
Upper 0.295 —

95% CI
Lower 0.202 —

Note. * p < .05, ** p < .01, *** p < .001

Figure 1.3.2

Scatterplot for Spain with the two variables: v20 and v4

 For the correlation matrix of Spain, the p-value is .001 and is considered as significant

with a value of 0.05. The Pearson’s R is 0.249 at the level of .001 which indicates a positive

correlation, it goes between weak and moderate correlation. With a confidence interval of 95%, it

has an upper bound of 0.295 and 0.202 for the lower bound – these describe the population

parameter. The scatterplot for these variables gives a visual of a positive correlation. To

summarize, the people from Spain who perceives same-sex relations as not wrong have a

positive relationship with people who believe in God.

General Findings

In conclusion, the results of the three tests indicate that there are different results per

country. The data is comprised of people believing in God and having a positive relationship

when viewing sexual relations between two adults of the same sex as wrong. Chile and the

Philippines had been colonized by Spain for a long time and it signifies the adapted culture and

religion that the three countries have. The first test reports that Chile’s citizens who believe in

God are influenced by their view on same-sex relations as they deem it as wrong due to the low
(1-2) response to the survey. According to Romero (2022), the most common religion in Chile is

Catholic, Evangelist, and no religion. This touches on the answers of the respondents, the

Catholic religion states that they do not support same-sex relationships. They view homosexual

acts and homosexual tendencies as a sin but not homosexual orientation (HRC Foundation, n.d.),

as a result of these teachings, it can psychologically affect people's viewpoints. As the data given

by Romero does not specify the type of evangelist religion, the group would base it on

Evangelical Protestants. The protestants believe that homosexuality should be discouraged as a

survey conducted by Pew Research Center (2014) indicates a percentage of 55; however, the age

group for this answer is commonly the elderly from 30 years old to 64 years old. This proves the

point of the hypothesis that Chileans' belief in God makes their opinion on same-sex relations as

sinful and discouraged.

The findings from test 2 revolve around the Philippines. Similar to the common religion

of Chile, Christianity dominates the other religions. Roman Catholics have a percentage of 80.9

for the rest of the religions in the country (Stanford University, n.d.). It still prevails that the

teachings of Christianity about homosexual acts being sinful change people’s mindsets. Though,

the graph and the scatterplot reveal that there is no relationship between Filipinos' beliefs in God

and their view on same-sex relationships. Looking at empirical data, the citizens of the

Philippines are now more accepting in contrast to past years when people are close-minded. An

article written by Abad (2020) confirms that the country has a high acceptance rate for LGBTQ

members and is the highest among Asian participants.

Lastly, the colonizer of the two countries is Spain which also practices the Catholic

religion. A detailed statistics by Pew Research Center (2013) presents that homosexuality should

be accepted by society. Further, same-sex marriages are allowed ever since it has been approved
in 2005. In relation to the correlation matrix, the findings suggest that Spanish people view

same-sex relationships as not wrong and they are more likely to believe in God. This hypothesis

might be confirmed due to the LGBT movement which transpired in the early 1980s and 2000s.

Cavlo and Pichardo (2020) elaborated two paths that bring an immense change to the country of

Spain and these are confrontation and cooperation with one goal which is to fight for love rights.

Hypothesis #2

Do Chileans, Spanish, or Filipinos born into Catholicism (PH_v38, CL_v38, ES_v38) affect how

satisfied or dissatisfied they are with the relationship they have with their family (v2)?

Statistical Analysis

The group must conduct an Independent Sample T-test to compare the means of Catholics and

Non-Catholics in order to determine whether there is statistical evidence that perhaps

Catholicism determines how satisfied or dissatisfied they are with the relationship they have with

their family. If findings show insignificant results, the group will then proceed with the

Mann-Whitney U and Correlation Matrix to double-check findings and finalize the results.

Results

TEST 2.1: CHILE

Table 2.1.1
Independent Sample T-Test between Catholic and Non-Catholic respondents raised in: Chile
(CL_v38) and How satisfied one is with their relationship with family members (v2)
Independent Samples T-Test
95% Confidence 95%
Interval Confidence
Interval
Statistic ±% df p Mean SE Lower Upper Effect Lower Upper
difference differenc Size
e
-0.0968 1361 0.923 -0.00682 0.0704 -0.145 0.131 -0.00617 -0.131 0.119
v2 Stude Cohen's
nt's t d
0.0717 1.49e-4
Bayes
factor₁
₀
163399 0.463 1.80e-5 -8.31e−5 6.17e-5 0.0251
Mann- Rank
Whitn biserial
ey U correlat
ion

Table 2.1.2

Group N Mean Median SD SE

v2 Catholic 1041 2.02 2.00 1.08 0.0334

Non-Catholi 322 2.03 2.00 1.19 0.0663

c
 Figure 2.1.3

Descriptive Plot for Chile with the two variables: v2 and

CL_v38

To figure out if Chileans born into catholicism (CL_v38) influence how satisfied or

dissatisfied they are with their relationship with their family (v2), the group conducted an

Independent Sample T-test on Chileans, specifically on Catholics and Non-Catholic respondents,

from the Religion IV data set. The p-value is proved to be insignificant, provided that the p-value

is < .05. The effect size also shows a negative value, meaning that there was less than no

difference, which is impossible. Because the hypothesis failed several assumptions, a

Mann-Whitney U was conducted to double-check the significance of the p-value. The Rank

biserial correlation showed a value of 0.0251 which means that it has in fact a small effect size.

Because of the lack of significance found in the results, this provides no indication to determine

the correlation between Chileans born in Catholicism and their satisfaction in their relationships

with their families, and whether or not the religion they were born in, or the lack thereof, affect

their family relationship.

Table 2.1.4

Correlation Matrix between Catholic and Non-Catholic respondents raised in: Chile (CL_v38)

and How satisfied one is with their relationship with family members (v2)

Correlation Matrix

Satisfaction towards family relationship CL_v38

Satisfaction towards family relationship Pearson's r —

p-value —

95% CI Upper —

95% CI Lower —

N —

CL_v38 Pearson's r -0.056 * —

p-value 0.038 —

95% CI Upper -0.003 —

95% CI Lower -0.109 —

N 1363 —

Note. * p < .05, ** p < .01, *** p < .001

To further check if there would be any other result to the assumptions, the group also

conducted a correlation matrix to see if it would indicate any correlation between the two

variables. Provided that the Pearson r has a negative value, this provides the group with a verdict

that if an individual is now a non-catholic, they are more likely to be dissatisfied with being

raised into Catholicism.

TEST 2.2: THE PHILIPPINES

Table 2.2.1

Independent Sample T-Test between Catholic and Non-Catholic respondent raised in: Filipino

(PH_v38) and How satisfied one is with their relationship with family members (v2)

Independent Samples T-Test

95% Confidence 95%

Interval Confidence

Interval

Statisti ±% df p Mean SE Lower Uppe Effect Lower Uppe

c differen differen r Size r

ce ce

v Studen 0.890 119 0.3 0.0684 0.0768 -0.082 0.21 Cohen's 0.06 -0.08 0.21
2 t's t d
8 73 3 9 76 13 7

Bayes 0.125 1.56

factor₁₀
e-5

Mann- 10166 0.5 1.96e-5 -1.84e 3.61 Rank 0.02

Whitne biserial
yU 5 95 −5 e-5 correlati 20
on

Table 2.2.2

Group N Mean Median SD SE

v2 Roman Catholic 990 2.03 2.00 1.03 0.0329

 Non-Catholic 210 1.96 2.00 0.890 0.0614

Figure 2.2.3

Descriptive Plot for The Philippines with the two variables: v2 and PH_v38

To figure out if Filipinos born into catholicism (PH_v38) influence how satisfied or

dissatisfied they are with their relationship with their family (v2), the group conducted an

Independent Sample T-test on Filipinos, specifically on Catholics and Non-Catholic respondents,

from the Religion IV data set. The p-value is proved to be insignificant, provided that the p-value

is < .01. The effect size shows a value of 0.0676, meaning that the effect size is small. Because it

failed many assumptions, a Mann-Whitney U was conducted to double-check the significance of

the p-value. With a Rank biserial correlation value of 0.0220, this means that it has a small effect

size. Because of the lack of significance found in the results, this provides no indication to

determine the correlation between Filipinos born in Catholicism and their satisfaction with the
relationship with their families, and whether or not the religion they were born in, or the lack

thereof, affect their family relationship.

Table 2.2.4

Correlation Matrix between Catholic and Non-Catholic respondents raised in: The Philippines

(PH_v38) and How satisfied one is with their relationship with family members (v2)

Correlation Matrix

Satisfaction towards family relationship PH_v38

Satisfaction towards family relationship Pearson's r —

p-value —
95% CI Upper —

95% CI Lower —

N —
PH_v38 Pearson's r -0.040 —

p-value 0.171 —
95% CI Upper 0.017 —

95% CI Lower -0.096 —

N 1200 —

Note. * p < .05, ** p < .01, *** p < .001

To further check if there would be any other result to the assumptions, the group also

conducted a correlation matrix to see if it would indicate any correlation between the two

variables. Provided that the Pearson r has a negative value, this provides the group with a verdict
that if an individual is now a non-catholic, they are more likely to be dissatisfied with being

raised into Catholicism.

TEST 2.3: SPAIN

Table 2.3.1

Independent Sample T-Test between Catholic and Non-Catholic respondents raised in Spain

(PH_v38) and How satisfied one is with their relationship with family members (v2)

Independent Samples T-Test

Statistic ±% df p Mean SE Effect

difference difference Size

v2 Student's t 0.608 1721 0.544 0.0537 0.0884 Cohen's 0.0495

d

Bayes 0.109 1.02e-

factor₁₀ 5

Figure 2.3.2
Descriptive Plot for Spain with the two variables: v2 and ES_v38

To figure out if Spanish individuals born into

catholicism (ES_v38) influence how satisfied or

dissatisfied they are with their relationship with

their family (v2), the group conducted an

Independent Sample T-test on Spanish

individuals, specifically on Catholics and

Non-Catholic respondents, from the Religion IV

data set. The p-value is proved to be insignificant, provided that the p-value is < .05. The effect

size shows a value of 0.0495, meaning that the effect size is small. Because it failed many

assumptions, a Mann-Whitney U was conducted to double-check the significance of the p-value.

With a Rank biserial correlation value of 0.0292, this means that it has a small effect size.

Because of the lack of significance found in the results, this provides no indication to determine

the correlation between Spanish individuals born in Catholicism and their satisfaction with the

relationship with their families, and whether or not the religion they were born in, or the lack

thereof, affect their family relationship.

Table 2.3.3

Correlation Matrix between Catholic and Non-Catholic respondents raised in: Spain (ES_v38)

and How satisfied one is with their relationship with family members (v2).

Correlation Matrix

Satisfaction towards family relationship ES_v38

Satisfaction towards family relationship Pearson's r —

p-value —

95% CI Upper —

95% CI Lower —

N —

ES_v38 Pearson's r -0.024 —

p-value 0.314 —

95% CI Upper 0.023 —

 95% CI Lower -0.071 —

N 1723 —

Note. * p < .05, ** p < .01, *** p < .001

To further check if there would be any other result to the assumptions, the group also

conducted a correlation matrix to see if it would indicate any correlation between the two

variables. Provided that the Pearson r has a negative value, this provides the group with a verdict

that if an individual is now a non-catholic, they are more likely to be dissatisfied with being

raised into Catholicism.

General Findings

The results found in the tests made for this hypothesis were rather unexpected in

comparison to what the group had predicted. It was assumed that Non-Catholics would be more

satisfied within their families, provided that there wouldn’t be any pressure that they have to

maintain faith in Catholicism. This assumption was rooted in Spanish colonialism and the

influences it had on countries that they dominated i.e. Chile and the Philippines. As a collective,

Chile, Spain, and the Philippines are predominantly Catholic countries. According to the U.S.

News & World Report article, Chile is known to be culturally conservative, and 58% of the

Chilean population is Catholic (Mohor, 2017). According to the Spain Demographic provided by

Index Mundi, 58.2% of the Spanish population is Catholic. As for Filipinos, who appear to have

the most number, 92.2% of the population is Catholic (Find Easy, 2021). In the case of the

Philippines, before the Spaniards arrived, Filipinos believed in mythology and spirits. They also

believed in Bathala, who was said to be the creator of the earth and mankind. He was superior to
all Gods (Asia Society, n/d). Once the Spaniards arrived they dominated the islands and

controlled Filipinos on how to dress, what to believe in, and how to act. Spain introduced

Catholicism to the country, and the same goes for Chile. The religion was forced upon Chileans

and Filipinos came with Catholic values that led them to be more conservative. Hence why there

would be a possible conflict between Chileans, Spanish, and Filipinos and their family

relationship with how the religion is being practiced. And with the generation today, according to

Pew Research Center, children are able to develop more “liberal” opinions (Seymour, 2019),

which would clash with the religiously traditional beliefs that their families would have. It is to

the group’s surprise that Non-Catholic respondents are less satisfied with their family

relationships than those who were born into Catholicism. It is to the group’s surprise that

Non-Catholic respondents are less satisfied with their family relationships, than of those who

were born into Catholicism. However, the group discovered that Catholic youth were found to

cope better with life with their family because of religious faith. According to Pope Francis

(2017), faith is a form of guidance that assists people in what they go through, as faith sheds light

on circumstances people find difficulty in dealing with. Therefore Catholics would use their

religious faith as a medium to assist them in how they go about with the relationship they have

with their family, which supports the data gathered that Catholics are in fact more satisfied than

Non-Catholics towards their family relationship.

Hypothesis #3

Is one’s belief in religious miracles (v25) related to their confidence in the education system

(v11)?
Statistical Analysis

The method of Statistical Analysis used for this particular hypothesis is a correlation

matrix. As the aim of testing this hypothesis is to find any observable patterns between these two

variables, belief in religious miracles, and confidence in the education system, conducting a

correlation matrix is ideal. A correlation matrix is typically utilized across multiple variables to

determine the strength of correlation between each of them in pairs.

When testing this hypothesis all data excluding those from Spanish, Chileans, and

Filipinos over the age of 24 were filtered out and considered. This was done by transforming the

country filtered to include only the three specified countries and creating a filter including the

transformed variable. Another filter was also created to include the age bracket to be studied.

Results

TEST 3.1: Correlation Matrix

Table 3.1.1:
Correlation between confidence in education systems (v11) and belief in religious miracles
among Spanish, Chileans, and Filipinos over the age of 25.

Correlation Matrix

Confidence in Education Belief in Religious

System Miracles

Confidence in Education Pearson's r —

System
p-value —

95% CI —
Upper
95% CI —
Lower
Belief in Religious Miracles Pearson's r 0.035 * —

p-value 0.024 —

95% CI 0.066 —
Upper
95% CI 0.005 —
Lower

Note. * p < .05, ** p < .01, *** p < .001

In using a correlation matrix to test the relationship between confidence in schools and

education systems (v11) and belief in religious miracles (v25), we can first note that these results

hold significance in relation to the null hypothesis as the p-value equals 0.024. The Pearson’s

Correlation Coefficient (r) equates to 0.035. This relatively low Pearson’s Correlation Coefficient

implies that the relationship between these two variables is very weak. The resulted Pearson’s r

also indicated a positive correlation. We can assume from these results that the confidence that

Spaniards, Chileans, and Filipinos over the age of 25 have confidence in their respective local

education systems is not affected, if not very slightly affected, by their level of belief in religious

miracles.

General Findings

The findings of the tests done for this hypothesis were unexpected in relation to the initial

predictions of the group. One may expect a strong negative correlation between belief in

religious miracles and confidence in education systems. This assumption came from the various

conflicts between modern science and Catholic fundamental teachings. A prime example of this

conflict can be observed between the Catholic story of creation and Charles Darwin’s Theory of

Evolution, in which ideas and concepts directly dispute one another and have very little overlap.
There have also been previous studies that noted secondary religious educators believe that

certain religious beliefs and scientific concepts have little to no compatibility in an educational

context (Koloi, et al. 2022). However, there are multiple studies that suggest that these results are

to be expected. Sherkat (2016) describes in his study that people that subscribe to more

conservative ideas, which in many cases align with Catholic ideas, tend to be more receptive and

trusting toward modern science and medicine. In this particular study, Sherkat (2016) discusses

the relationship between politics and religion, with confidence in science among Americans, and

cites the cause of the capture of this relationship to conservative nationalism and confidence in

national medical, technological, and scientific advancements. This same pattern may be seen in

other predominantly Catholic countries, such as the ones focused on in this study, as well as

countries that are in favor of conservative views, such as the Philippines.

Hypothesis #4

Belief in Life After Death (v22) relates to whether a person believes that Life Serves a

Purpose(v30)

Statistical Analysis

The group decided to use a Scatterplot and Correlation Matrix to determine whether a

person’s belief in life after death has a significant effect on whether they believe that life serves

any purpose. In order to present a more accurate result, the group also decided to conduct a

correlation analysis for each individual country.

Results

Figure 4.0.1

Scatterplot for Chile, the Philippines, and Spain (v22) and (v30)

The Scatterplot chart indicates that there is a weak correlation between belief in life after

death and whether a person believes life has a purpose. Moreover, the chart also indicates that

the results from Chile and the Philippines are more similar to each other than they are from the

results from Spain.

TEST 4.1: Correlation Analysis of Belief in Life After Death (v22) of Chileans vs. Whether

a person believes that Life Serves a Purpose(v30)

Table 4.1.1

Correlation Matrix for Chileans (v22) and (v30)

Correlation Matrix

Life after Life serves a

death purpose

Life after death Pearson's —

r
p-value —

Life serves a Pearson's 0.006 —

purpose r
p-value 0.839 —

Note. * p < .05, ** p < .01, *** p < .001

For Chileans, the Pearson's r value of 0.006 indicates that there is a weak positive

correlation between the two variables. Furthermore, since the p-value is 0.839, the relationship

between the two variables is not significant. Therefore it can be concluded that there is NO

significant relationship between Belief in Life After Death and whether a person believes that

Life Serves a Purpose for Chileans.

TEST 4.2: Correlation Analysis of Belief in Life After Death (v22) of Filipinos vs. Whether

a person believes that Life Serves a Purpose (v30)

Table 4.2.1

Correlation Matrix for Filipinos (v22) and (v30)

Correlation Matrix

Life after Life serves a

death purpose

Life after death Pearson's —

r
 p-value —

Life serves a Pearson's 0.046 —

purpose r
p-value 0.117 —

Note. * p < .05, ** p < .01, *** p < .001

For Filipinos, the Pearson's r value of 0.046 indicates that there is a weak positive

correlation between the two variables. Furthermore, since the p-value is 0.117, the relationship

between the two variables is not significant. Therefore it can be concluded that there is NO

significant relationship between Belief in Life After Death and whether a person believes that

Life Serves a Purpose for Filipinos.

TEST 4.3: Correlation Analysis of Belief in Life After Death (v22) of Spaniards vs.

Whether a person believes that Life Serves a Purpose (v30)

Table 4.3.1

Correlation Matrix for Spaniards (v22) and (v30)

Correlation Matrix

Life after Life serves a

death purpose

Life after death Pearson's —

r
p-value —

Life serves a Pearson's 0.040 —

purpose r
p-value 0.121 —

Note. * p < .05, ** p < .01, *** p < .001

 For Spaniards, the Pearson's r value of 0.040 indicates that there is a weak positive

correlation between the two variables. Furthermore, since the p-value is 0.121, the relationship

between the two variables is not significant. Therefore it can be concluded that there is NO

significant relationship between Belief in Life After Death and whether a person believes that

Life Serves a Purpose for Spaniards.

Figure 4.0.2

Figure 4.0.3
 The bar plot for belief in Life after death displays a disparity between Spain, which has a

most frequent answer of 4 (No, definitely not), and its two former colonies, Chile and the

Philippines, both of which have the most frequent answer of 1 (Yes, definitely). Furthermore, the

bar plot for the question: “Do you agree that Life does NOT serve any purpose?” displays that all

three countries have a most frequent answer of 2 (Disagree) and a 2nd most frequent answer of 1

(Strongly Disagree).

General Findings

Following the data, among the three Catholic nations, the results indicate that there is

NO significant relationship between Belief in Life After Death and whether a person believes

that Life Serves a Purpose. Furthermore, it must be clarified that such a relationship only

indicates that the value of Belief in Life After Death DOES NOT correspond to the value of
whether a person believes that Life Serves a Purpose, and does not prove a causal relationship

between the two.

Moreover, Catholicism, the major religion in all three countries, teaches its followers that

they must live moral and virtuous lives unless they wish to face the consequence of eternal

suffering in an afterlife (Catholic Church, 2012). However, with the number of Spaniards

identifying as non-religious increasing from 8.5% in 1980 to 37% in 2021, with the majority of

those aged 25 to 34 being non-religious, Spain’s attitude toward religion has differed from its

colonies (Evangelical Focus, 2022). This is supported with the results in the data which shows

that there were more Spaniards who definitely do not believe in life after death than those who

definitely believe. In contrast to their former colonizer, only 15.8% of Chileans identify as

irreligious (Bargsted et al., 2019), and 92.2% of Filipinos identify as Catholic (Find Easy, 2021).

Despite this, it is also important to note that because there is NO significant relationship found,

the findings of this study show that although a person may not believe that there is an afterlife,

but still believe that life has a purpose. Harris (2006) notes that it is believed that one of the most

common misconceptions about those who do not believe in an afterlife, is that they have no

meaning in life. Thus, the results of this study help confirm this notion as a mere misconception.

Hypothesis #5

A person’s religiosity (v48) correlates with their opinion on the premise that religions are a

barrier to equality between women and men (v52)

Statistical Analysis

The fifth hypothesis speculates that people who are more religious are more likely to

believe that religions are not a barrier to equality between women and men. In order to identify

the correct hypothesis, the correlation between Self-described Religiosity (v48) and Religions are

a barrier to gender equality (v52) must be tested. The Correlation matrix will be used to identify

the correlation between the two variables and to find the strength of the correlation and if the

result is significant. A Scatterplot will also be used for visual interpretation of the correlations of

the variables.

Three correlation tests will be used to further investigate the hypothesis. To note,

Self-described Religiosity (v48) was re-coded subsequently that a higher number would equate

to a higher number of religiosity. Recoding was not applied to Religions are a barrier to gender

equality (v52) to avoid redundant results and confusion.

Results

TEST 5.1: Correlation Analysis of Self-described Religiosity (v48) and Religions are a

barrier to gender equality (v52) for Philippines

Table 5.1.1

Correlation Matrix for Filipinos (v48) and (v52)

Correlation Matrix

Self-described Religions are a

Religiosity barrier to gender
equality
 Self-described Pearson's —
Religiosity r
p-value —

Religions are a Pearson's 0.016 —

barrier to gender r
equality
p-value 0.596 —

Note. * p < .05, ** p < .01, *** p < .001

Figure 5.1.2

Scatterplot for Filipinos (v48) and (v52)

In the assessment of the correlation matrix, the Pearson’s r of 0.016 indicates a weak

positive correlation between the two variables, and the p-value of 0.596 implies that there is no

statistical significance in the data shown above. Based on the data, the Self-described religiosity
of Filipinos has little to no correlation with whether they think Religions are a barrier to equality

between women and men.

TEST 5.2: Correlation Analysis of Self-described Religiosity (v48) and Religions are a

barrier to gender equality (v52) for Chile.

Table 5.2.1

Correlation Matrix for Chileans (v48) and (v52)

Correlation Matrix

Self-described Religions are a

Religiosity barrier to gender
equality

Self-described Pearson's —
Religiosity r
p-value —

Religions are a Pearson's 0.184*** —

barrier to gender r
equality
p-value <.001 —

Note. * p < .05, ** p < .01, *** p < .001

 Figure 5.2.2

Scatterplot for Chileans (v48) and (v52)

In the assessment of the correlation matrix, the Pearson’s r of 0.184 indicates that there is

a positive, significant correlation between the two variables, and the p-value of <.001 implies

that there is a statistical significance in the data shown above. Based on the data, the

Self-described religiosity of Chileans shows that it has a good correlation with how they think

Religions are NOT a barrier to equality between women and men.

TEST 5.3: Correlation Analysis of Self-described Religiosity (v48) and Religions are a

barrier to gender equality (v52) for Spain.

Table 5.3.1

Correlation Matrix for Spaniards (v48) and (v52)

Correlation Matrix

Self-described Religions are a

Religiosity barrier to gender
equality

Self-described Pearson's —
Religiosity r
p-value —

Religions are a Pearson's 0.454*** —

barrier to gender r
equality
p-value <.001 —

Note. * p < .05, ** p < .01, *** p < .001

Figure 5.3.2

Scatterplot for Spaniards (v48) and (v52)

 In the assessment of the correlation matrix, the Pearson’s r of 0.454 indicates that there is

a positive, significant correlation between the two variables, and the p-value of <.001 implies

that there is a statistical significance in the data shown above. Based on the data, the

Self-described religiosity of Spaniards has a significant correlation with how they think

Religions are NOT a barrier to equality between women and men.

General Findings

In analyzing the data and results from above, the researchers came to the conclusion that

self-described religiosity has a significant correlation in determining a person’s opinion on

whether or not they think that religions are a barrier to equality between men and women, and

two out three results from the tests the researchers conducted were shown to have compelling

results that highly religious individuals are more likely to reject the opinion that religions ARE a

barrier to equality between men and women. Thus, accepting the researchers’ initial hypothesis

that higher levels of religiosity within individuals is a significant indicator of an individual’s

rejection of the notion that religions are NOT a barrier to equality between men and women.

In retrospect, the history and concept of most religions versus equality between men and

women cannot be interweaved. Although this can be a case-to-case basis, Several religious

literature such as the Christian Bible believed that men and women should have different roles in

life, and this belief still persists in some Christian communities today. This is possibly due to the

fact that they believe God made men and women differently. One example of this is In

Ephesians, St. Paul elaborates on the roles of a man and woman in marriage. Here is an excerpt

from St Paul's letter to the Ephesians 5:21-25, 28: (BBC.)

“Submit to one another out of reverence for Christ. Wives, submit yourselves to your own

husbands as you do to the Lord. For the husband is the head of the wife as Christ is the head of
the church, his body, of which he is the Savior. Now as the church submits to Christ, so also

wives should submit to their husbands in everything. Husbands, love your wives, just as Christ

loved the church and gave himself up for her... husbands ought to love their wives as their own

bodies. He who loves his wife loves himself.”

Shown in this excerpt is that men are expressed to be the leader or head of the wife, even

going as far as saying that the wife should submit to their husband for everything. Although it

would have been acceptable if the submission is applicable to both entities, but such is not the

case. Furthermore, in consideration of what is shown, it is unsurprising that it is commonly

assumed that religious individuals tend to exhibit attitudes and beliefs that further contribute to

gender inequality. In even a study by Stephanie Seguino (2011) entitled Help or Hindrance?

Religion’s Impact on Gender Inequality in Attitudes and Outcomes showed that in which they

concluded most religious individuals have significant correlations with how attitudes are formed

regarding towards gender equality in various countries. Nevertheless, in spite of diverse studies

and results, the researchers’ cannot just pin down a singular factor, and while it is significant,

there are still numerous factors that may contribute to their beliefs in this concept. In fact, an

individual’s attitudes can be explained through varying perspectives in the psychological

spectrum, therefore does not make the researchers’ result an absolute indicator of such events.

IV. CONCLUSION AND RECOMMENDATIONS

To summarize, the group analyzes three countries which are Chile, the Philippines, and

Spain as a common reference point along with people aged 25 and above. The data set used by

the group is Religion-IV. To test the hypothesis, JAMOVI was utilized for graphing and testing

the various variables for each hypothesis. There were 5 hypotheses tested that generated different
outcomes and have different focuses nonetheless – the group generally addressed Religion and

Colonization. The common data is the three countries and the religions they practice. The first

hypothesis was tested using Correlation Matrix and Scatterplot. The researcher was able to find

that Chile or Chileans believes in God and they are most likely to view same-sex relations as

almost always wrong. The Philippines however has no correlation with the two variables. While

Spain perceives same sex relations as not wrong has a positive relationship with people who

believe in God. For the three countries, Catholicism is their main religion, it shows how it

impacts the citizen’s opinion on the acceptance of same-sex couples. The second hypothesis

made use of an Independent Sample T-test, followed by a Mann-Whitney U, and Correlation

Matrix on testing the hypothesis. The researcher finds that there was not sufficient evidence to

conclude that Chileans, Filipinos, and Spanish people are satisfied or dissatisfied with the

relationship they have with their family in reference to Catholicism. The third hypothesis applied

the Correlation Matrix for the two variables wherein it shows a low Pearson’s Correlation

Coefficient. The researcher discovered that the level of trust Spaniards, Chileans, and Filipinos

over the age of 25 have in their respective local education systems is not affected by their level

of belief in religious miracles. The fourth hypothesis was conducted using Correlation Matrix

and Scatterplot. It was reported that there is no significant relationship between Belief in Life

After Death and whether a person believes that Life Serves a Purpose. Lastly, for the fifth

hypothesis, Correlation Matrix and Scatterplot were employed to test the two variables in Chile,

the Philippines, and Spain. The member of the group found that Filipinos have little correlation

with whether they think Religions are a barrier to equality between women and men. While

Chileans and Spanish people have a good relationship with how they think Religions are NOT a
barrier to equality between women and men. There are factors that affect these findings such as

the teachings of the church and people's beliefs that they follow.

Considering that this study utilized the answers from respondents from the three

countries, the group recommends that future studies should include respondents from different

Catholic majority and former Spanish colonies in order to get a better understanding of these

populations around the world and to recognize the different yet related histories between these

nations. Hence, future studies are advised to broaden the participants of the study and to

recognize underlying gaps between different countries. Additionally, future researchers can focus

on other variables aside from religion as the main influence in Spain, and there are other factors

that can be included such as culture. Moreover, the integration of different disciplines is highly

encouraged for bridging gaps and finding solutions.

V. REFERENCES

Abad, M. (2020). 73% of Filipinos think ‘homosexuality should be accepted by society’ - report.

https://www.rappler.com/nation/264862-filipinos-acceptance-homosexuality-2019-pew-re

search-report/

Bargsted, M., Somma, N., & Valenzuela, E. (2019). Atheism and Nonreligion in Latin America,

geography. SpringerLink.

https://link.springer.com/referenceworkentry/10.1007/978-3-319-27078-4_558
Brooks M.C., Brooks J.S. (2019) Culturally (ir)relevant school leadership: Ethno-religious

conflict and school administration in the Philippines, International Journal of Leadership

in Education, 22:1, 6-29, DOI: 10.1080/13603124.2018.1503819

BBC. (n.d.). Roles of men and women - Gender equality - GCSE Religious Studies Revision -

WJEC. BBC. https://www.bbc.co.uk/bitesize/guides/zxwd3k7/revision/1

Calvo, K., & Pichardo, J. Spain’s LGBT Movement. Oxford Research Encyclopedia of Politics.

https://oxfordre.com/politics/view/10.1093/acrefore/9780190228637.001.0001/acrefore-9

780190228637-e-1284.

Catholic Church. (2012). Catechism of the Catholic Church. Vatican City: Libreria Editrice

Vaticana.

Evangelical Focus. (2022, July 7). Spain: Atheism and agnosticism on the rise in pandemic

times.

https://evangelicalfocus.com/europe/16401/spain-atheism-and-agnosticism-on-the-rise-in

-pandemic-times

Francis. (2017). Homily of his holiness Pope Francis.

http://w2.vatican.va/content/francesco/en/homilies/2017/documents/papa-francesco_2017

0402_omelia-visitapastorale-carpi.html (accessed on 7 July 2022).

Leibniz Institute for the Social Sciences. (2018). ISSP: Religion. Gesis.org.

https://www.gesis.org/en/issp/modules/issp-modules-by-topic/religion

Leibniz Institute for the Social Sciences. (2020). ISSP: Home. Gesis.org.

https://www.gesis.org/en/issp/home

Tsai, T., Chung, U., Chang, C., Wang, H. (2016). Influence of Religious Beliefs on the Health of

Cancer Patients. Asian Pacific Journal of Cancer Prevention, 17(4), 2315-2320.

George, L.S., Balboni, T.A., Maciejewski, P.K., Epstein, A.S. and Prigerson, H.G. (2020), “My

doctor says the cancer is worse, but I believe in miracles”—When religious belief in

miracles diminishes the impact of news of cancer progression on change in prognostic

understanding. Cancer, 126: 832-839. https://doi.org/10.1002/cncr.32575

Pew Research Center. (2013). The global divide on Homosexuality Persists.

https://www.pewresearch.org/global/2020/06/25/global-divide-on-homosexuality-persists

Pew Research Center. (2014). Views about homosexuality among Evangelical Protestants.

https://www.pewresearch.org/religion/religious-landscape-study/religious-tradition/evang

elical-protestant/views-about-homosexuality/

Population of Philippines 2022 | Religion in the Philippines. (2021). Find Easy.

https://www.findeasy.in/population-of-philippines/

Routledge, C., Roylance, C. & Abeyta, A.A. Miraculous Meaning: Threatened Meaning

Increases Belief in Miracles. J Relig Health 56, 776–783 (2017).

https://doi.org/10.1007/s10943-015-0124-4

Mahealani Kaloi, Jonas D. Hopper, Gabriella Hubble, Megan E. Niu, Spencer G. Shumway,

Ethan R. Tolman, Jamie L. Jensen; Exploring the Relationship between Science, Religion

& Attitudes toward Evolution Education. The American Biology Teacher 1 February

2022; 84 (2): 75–81. doi: https://doi.org/10.1525/abt.2022.84.2.75

Norman, G. (n.d.). Religion in the Philippines. Asia Society.

https://asiasociety.org/education/religion-philippines#:%7E:text=The%20pre%2DHispani

c%20belief%20system,these%20other%20gods%20and%20spirits.
McDoom, O.S., Gisselquist, R.M. The Measurement of Ethnic and Religious Divisions: Spatial,

Temporal, and Categorical Dimensions with Evidence from Mindanao, the Philippines.

Soc Indic Res 129, 863–891 (2016). https://doi.org/10.1007/s11205-015-1145-9

Mcleod, S. (2008). Likert scale definition, examples and analysis. Study Guides for Psychology

Students - Simply Psychology. https://www.simplypsychology.org/likert-scale.html

Mohor, D. (2017, January 23). Catholic Chile Is Becoming More Progressive. U.S. News &

World Report.

https://www.usnews.com/news/best-countries/articles/2017-01-23/catholic-chile-is-beco

ming-more-progressive

Harris, S. (2006, December 24). 10 myths -- and 10 truths -- about atheism. Los Angeles Times.

https://www.latimes.com/news/la-op-harris24dec24-story.html

Hilton, Blake. (2011). Frantz Fanon and colonialism: A psychology of oppression. Journal of

Scientific Psychology. 46-59.

HRC Foundation. (n.d.). Stances of Faiths on LGBTQ Issues: Roman Catholic Church.

https://www.hrc.org/resources/stances-of-faiths-on-lgbt-issues-roman-catholic-church

Jamieson, S. (n.d.). Likert scale. Encyclopedia Britannica.

https://www.britannica.com/topic/Likert-Scale

Romero, T. (2022). Religion affiliation in Chile as of 2020, by type.

https://www.statista.com/statistics/1066977/religious-affiliation-in-chile/

Seymour, E. (2019). Gen Z: Politically Leaning to the Left. VOA.

https://www.voanews.com/a/student-union_gen-z-politically-leaning-left/6174518.html

Sherkat, D. (2017). Religion, Politics, and Americans’ Confidence in Science. Politics and

Religion, 10(1), 137-160. doi:10.1017/S1755048316000535

Spain Religions - Demographics. (2021, September 18). Index Mundi.

https://www.indexmundi.com/spain/religions.html

Stanford University. (n.d.). Religion.

https://www.rappler.com/nation/264862-filipinos-acceptance-homosexuality-2019-pew-re

search-report/

Introduction (100-250 words or 1 to 3 paragraphs) [Felora Rafael]

Method (250-500 words or 3 to 5 paragraphs) [Regina Reyes, Zacheus Vergara, Robertino

Kamantigue]
● Discuss the data source [Regina Reyes]
● Describe the participants using data from the descriptives [Zacheus Vergara]
● Discuss the variables included in the analysis [Robertino Kamantigue]

Result and Discussion (250-500 or 3 to 5 paragraphs per hypothesis; a total of 1000 to 2500
words) [60%]
● Hypothesis #1 - [Franchesca Lajara]
● Hypothesis #2- [Regina Reyes]
● Hypothesis #3- [Felora Rafael]
● Hypothesis #4- [Robertino Kamantigue]
● Hypothesis #5- [Zacheus Vergara]
Conclusion (100-250 words or 1 to 3 paragraphs)
● Explain how the research questions were generally addressed [Franchesca Lajara]
● Summarize the findings [Franchesca Lajara]
● Recommend research questions that future studies may answer [Robertino
Kamantigue] [Franchesca Lajara]