Becoming Missionaries: Gender,Space and Subjectivities in Chinese Christian Communities in the UK

In recent years, single young women and married couples migrating from mainland China have constituted a prominent group engaging in ministry careers among Chinese Christian communities in the UK. By investigating how they construct meaning out of their career choices that were entangled in the binaries and contradictions of the past/present, home/diaspora, public/private, men/women and family/self, this study explores the complexity of gender, Christianity and space in a (late) socialist Chinese case, thereby revealing the paradoxical subjectivities of these Chinese ministers. The idea is advanced that apart from a structural demand for clergies from mainland China, the complex interaction between traditional, (late) socialist and Christian gender ideologies has also affected their choices. The interaction works as a ‘transformative mechanism’ which creates a new moral order in terms of gender relations, family relations and work ethics. The new order incurs a patriarchal backlash against women in this group as well as empowering them. This research explores an interesting relationship between feminism, socialism and Christianity.     

‘Lucifer Is Behind Me’: The Diabolisation of Oksapmin Witchcraft as Negative Cosmological Integration

This paper examines the diabolisation of Oksapmin tamam (here glossed as ‘witchcraft’) as an example of negative cosmological integration. The article takes as its point of departure Robbins's model of cultural syncretism developed in a series of recent papers, wherein diabolisation occurs as people insert those aspects of their indigenous religion that do not contravene the Christian God's paramount creative power into the Christian cosmos as representatives of the Devil. Through my own discussion of the diabolisation of Oksapmin witchcraft, I build upon the model in three main ways. First, I draw attention to the role of the mission in providing and enforcing these negative moral terms of reference. Second, the article highlights that in cases of negative cosmological integration, whether within or outside the frame of Pentecostalist Christianity, syncretic melding and mixing may occur, regardless of rhetoric to the contrary. Finally, I point out that the subordination of indigenous religious realities within the Christian cosmos does not necessarily entail their restriction or reduction of expression, as Robbins shows for the Urapmin nature spirits known as motobil. Indeed, in the case of witchcraft, integration into the Christian cosmos and related complexes of deliverance may actually serve to intensify and amplify their expression.     

Migration experiences of Turkish women: notes from a researcher's diary

The article reviews the migration experiences of Turkish women who were either involved in external migration or were exposed to migration by being left behind upon the emigration of their husbands. It includes notes on statements made by some returning women and women whose husbands returned home.
The statements were encountered during a comprehensive field survey conducted in Turkey. Since the literature on women and external migration is, in general, blinded by a view of migrant women as "traditional" regardless of their ethnic, regional, religious and other background variables, it is expected that their exposure to the "modern" western culture will automatically pave the way to their emancipation.
The diary entries of statements made by migrant women portrayed in this article question such an axiomatic proposition by pointing to the significance of background variables and certain features of household structures.     

The Effect of Childbearing Age on Child Support Awards and Economic Well Being Among Divorcing Mothers

Most teenage mothers eventually marry but are at greater risk for subsequent marital disruption than those who delayed childbearing, and those who began parenting early are likely to experience greater economic insecurity as divorced/separated couples, we compare the economic status of ever-teen mothers and never-teen mothers at the time of divorce. We also examine the potential of an effective child support system to improve economic well being among families initially created by a birth to a teenager. The findings indicate that ever-teen mothers who experience a divorce have lower overall economic well being than their counterparts who delayed childbearing, and the former husbands of these women have less ability to pay child support than the husbands of never-teen mothers.     

Towards a New Paradigm of Religious Organizations

Abstract  In contemporary Japan, religion is an important issue. Various types of religions such as new religions, occultism, the new age movement, traditional religions etc., attract supporters and exerts a favorable influence on certain aspects of their lives. But, such circumstances are not restricted to Japan. All over the world today, religions have the power to sway national policy and are indispensable in influencing human consciousness and behavior.
Religion is alive and influential even in the secularized world. As such, a cross-cultural study of religions is increasingly needed. Furthermore, the typology of religious organizations provides a means with which to make a comparative study of religion throughout the world.
However, we cannot help but conclude that the theoretical framework developed so far cannot sufficiently deal with the subject in question. This is primarily due to its strong bias towards Christianity, which renders it invalid for analyzing religions in non-Christian regions. This paper will focus on the "cult". The term cult, unlike church-sect-denomination, seems to be applicable to any religious tradition and culture. It is not confined to a specific one such as the Christian tradition and culture.
It should be noted that the cult as previously treated is problematic, too, because it is not free from a bias towards Christianity, and has too negative a connotation for a scientific concept. In this paper, utilizing the merits of the concept of cult, I would like to elaborate a new paradigm of religious organizations. This should allow for a cross-cultural comparison between religious phenomena.     

Warriors and Terrorists: Antagonism as Strategy in Christian Hardcore and Muslim “Taqwacore” Punk Rock

This article contributes to new scholarship in the sociological study of religion, which looks at how people define and communicate religion in secular spheres. I show how U.S. Christian Hardcore and Muslim “Taqwacore” (taqwa means “god consciousness” in Arabic) punks draw on the tools of a punk rock culture that is already encoded with its own set of symbols, rituals and styles to: 1) understand themselves as religious/punk and 2) express religion in punk rock environments. I find that both cases draw on a punk rock motif of antagonism—oppositional attitudes and violent rituals and symbols—to see themselves as religious/punk and express religion in punk in different ways. Christian punks use this motif to condemn other Christians for denouncing punk and create space for Protestant evangelical Christianity in punk. Taqwacores use this motif to criticize Islam for its conservatism as well as non-Muslims for stereotyping Muslims as religious fanatics. In the process, Taqwacores build a space for alienated brown youth who exist on the margins of mainstream American culture and traditional Islam.     

The Way we Were — and Will Be

When extremists, both feminists and anti-feminists, perpetrate the myth that equality means death to the family, women such as myself have a hard time working out what our real options are — and indeed what our real feelings are. Some choose to opt out of families; some choose to make a lot of money pursuing their own careers; some choose to travel the country lecturing women that they don't need equal rights, just husbands to support them. But the underlying reality is no different for the most committed feminists and the most vocal defenders of the traditional family.     

Marital violence: comparing women in violent and nonviolent unions.

This study examined marital violence among Israeli Jews. Data were obtained from a sample of 161 women who gave birth at Soroka Medical Center in the Negev region of Israel in 1992. The literature reveals that Jewish families tolerate domestic violence if an "evil" woman refuses housework or shows no respect for her husband. It is believed that Jews do not beat their wives. This study explored the degree to which women accept as legitimate the gender division of authority and use of power. It is posited that women in violent marriages (VMs) tend to accept the traditional division of labor and authority and hold more tolerant attitudes toward VMs. It is posited that VMs may be less egalitarian and democratic. VMs may be maintained if women are emotionally dependent on husbands, have a lower self-image, and perceive their husbands more positively. The questionnaire asked about social background and resources, attitudes toward marital power and violence, power relations, self-image, conflict solving, and women's emotional dependency. 18% had 1 domestic violent episode. 8 factors explained 56% of the difference between VMs and non-VMs and 90% of the cases. Husbands tried to avoid conflict. Wives fought for their interests and used external resources when conflict occurred. Husbands were reluctant to share power. There were 2 distinct patterns: the battered women syndrome and the struggle for power. Marital conflict was associated, as in the American literature, with economic hardship, lack of collectiveness in the dyad, and the form of conflict solving tactics used by both spouses. Women in VMs had different attitudes toward husband control and were emotionally dependent on their husbands.     

Becoming fascinating

The conservative Christian women's movements which include Fascinating Womanhood, the Total Women, and the Philosophy of Christian Womanhood are described. These three groups share the beliefs that men and women are interestingly different; that women ought to submit themselves to their husbands; and that women must keep themselves attractive and well-groomed in order to maintain their husbands' interest and affection. This article attempts to portray some of the processes through which women become involved in each of these groups. With the assistance of Kanter's model of commitment mechanisms involved in participation in communes, this article analyzes the techniques used by the Fascinating Womanhood movement to gain the commitment of new members. Many aspects of this movement are similar to meaning-seeking movements discussed by Klapp.     

都市青年基督徒的信仰世界

通过对上海基督教两堂的调查发现：当代中国都市青年基督徒这一信仰群体,在身份上表现出“移民”、“高知”和“白领”的特点;他们对基督教教义的理解比较正统,在信仰倾向上,体现出保守性和“福音派”的特点。当代都市青年基督徒的基本精神状况比较健康,并对基督教的发展前景表现乐观,这体现了他们对宗教信仰自由政策的认可,以及对基督教能与社会主义社会相适应的积极态度。     

Doing Black Christianity: Reframing Black Church scholarship

The Black Church is the oldest social institution in the Black community and has played a significant role in the Black American experience by offering a space to develop Black oppositional consciousness. Despite the strong Black Christian tradition, a comprehensive review of the sociological literature on Black Christianity has yet to be conducted. The present article surveys extant literature and finds that two major frames are utilized when analyzing Black Christianity: (a) the Institutional‐level frame, which focuses on the Black Church as a social and cultural space, and (b) the Ideological‐level frame, which sees Black Christianity as a set of racialized attitudes, values, and beliefs. I rely on Avishai's concept of “Doing Religion” to argue the case for a new approach in framing this research and propose the use of an Individual‐level frame, which considers the agency of Black Christian actors by examining how they construct identity and embody faith. To illustrate the usefulness of the new frame, I provide an exemplar of Black Christian activist Bree Newsome Bass, highlighting the ways her faith informs her activism. By shifting the focus away from the Black Church as an institution and Black Christianity as an ideology, and instead centering the mechanisms Black Christian actors use to incorporate their faith into their everyday lives, sociological research on Black Christianity will be better equipped to provide insights into how religion informs racialized experiences in society.     

Crusading for Moral Authority: Christian Nationalism and Opposition to Science

Numerous studies show biblicist Christianity, religiosity, and conservative political identity are strong predictors of Americans holding skeptical attitudes toward publicly controversial aspects of science, such as human evolution. We show that Christian nationalism—meaning the desire to see particularistic and exclusivist versions of Christian symbols, values, and policies enshrined as the established religion of the United States—is a strong and consistent predictor of Americans’ attitudes about science above and beyond other religious and political characteristics. Further, a majority of the overall effect of political ideology on skepticism about the moral authority of science is mediated through Christian nationalism, indicating that political conservatives are more likely to be concerned with particular aspects of science primarily because they are more likely to be Christian nationalists. Likewise, substantial proportions of the well-documented associations between religiosity and biblical “literalism” with views of science are mediated through Christian nationalism. Because Christian nationalism seeks to establish a particular and exclusivist vision of Christianity as the dominant moral order, adherents feel threatened by challenges to the epistemic authority undergirding that order, including by aspects of science perceived as challenging the supremacy of biblicist authority.     

Self‐Knowledge,Gender Roles,and the Making of the Secret Gospels: A Chapter in the Sociology of Nonknowledge

In addition to the four canonical gospels of the Bible's New Testament, some so‐called apocryphal gospels have also been discovered to exist. Although the process by which the four gospels by Matthew, Mark, Luke, and John were determined to be the core gospels was completed by the late second century AD, it is generally held that the exclusion of other gospels was an incremental process that was finalized more than a century later. This article explores the inclusion and exclusion of texts in the New Testament canon by reference to the sociological notion of ignorance, or “nonknowledge.” It is argued that the strategic use of nonknowledge can be shown to have achieved an “unknowing” of things that had previously been known among the early Christian community. Underpinning this argument is the suggestion that at least part of the success of Christianity during the first 100 to 200 years AD was due to many Christian women not only occupying a special position in their communities but also being seen as having been favored with knowledge about God. Such women were subsequently marginalized and knowledge about their role suppressed. The article concludes by noting that the formal exercise of control over what ought (not) to be known is part of the normal process of establishing stability and order in a bounded institution. This in turn promises to deliver insights for the sociological analysis of historical cases in many other areas.     

No regrets: Widows' stories about the last days of their husbands' lives

This article looks at the stories older women, who were participants in a study of older women's experiences of widowhood, told about their husbands' deaths. The findings are based on in-depth, narrative interviews with 28 women over 50 whose husbands had died within the previous five years. Most participants told their husbands' death stories without being asked to. There were three major parts to these death stories: finding out their husbands were dying; taking care of their husbands while coming to terms with the fact of their impending deaths; and the period immediately before and at the actual time of death. These stories appear to give meaning and comfort to widows as they recount them. They provide bridges or transition experiences through which women come to understand their own journey from wife to widow.     

Race and color: Jamaican migrants in London and New York City

This article compares the significance of race among Jamaicans in London and NewYork. Drawing on research among 1st generation migrants in both cities, it is contended that being a black Jamaican must be understood in terms of the racial context of the receiving area. In New York, where segregation of blacks is more pronounced, being part of the large and residentially concentrated local black population cushions Jamaican migrants from some of the sting of racial prejudice and provides them with easier access to certain occupations and social institutions. In the US, women, not men, dominate the Jamaican immigration movement, and it is common for women to migrate 1st, later followed by their children and, in many cases their husbands as well. Whether Jamaicans settle in London or New York, they experience a painful change: being black is more of a stigma than it is in Jamaica. One reason why the Jamaicans interviewed in New York complained less about racial prejudice than the London migrants is that they had more realistic expectations of the racial situation, and thus were less disillusioned when they arrived abroad. The presence and residential segregation of the large black community in New York means that Jamaicans there are less apt than in London to meet whites, and thus to have painful contacts with whites in various neighborhood arenas. A key aspect of New York Jamaicans' own identity--and a source of pride and a sense of self-worth--is their feeling of superiority to black Americans.     

Ethnic nominalism and civic religiosity: Christianity and national identity in Britain

The relationship between religion and national identity is a contested topic in public debates about cultural diversity and immigration. In sample surveys only a minority the British population identify themselves as belonging to a Christian religion, and far fewer practise their faith. Nevertheless, nearly a quarter of the population think it is important to be Christian to be truly British. This study explores the complex relationships between religious and national identities in Britain, using data from the 2008 British Social Attitudes Survey. Three different forms of national identity were identified through factor analysis: civic‐symbolic, cultural‐aesthetic and ethnic national identity. Ethnic national identity is the only dimension of national identity that is positively associated with thinking it is important to be Christian to be British. While churchgoing Christians are more likely to feel national in response to secular cultural symbols, they are less likely to associate religion with nationality than those with a nominal Christian affiliation. The results indicate that Christianity has cultural significance for national identity primarily as a proxy for ethnic identity.     

Individual and Familial Determinants of Married Arab Israeli Women's Labor Force Participation: Trends of Change and Stability

Although the Arab population in Israel has undergone important economic and social changes in the past decades, the labor force participation of Arab women, particularly married women, has remained limited. This study uses census data to learn about the individual and familial factors associated with the entry into paid work of married Arab women and examines the extent to which these factors have changed over time. A major advantage is that the study distinguishes between the Muslim, Christian, and Druze populations, who markedly differ in their demographic, social, and cultural characteristics. Results from logistic regression models and standardization analyses reveal that the growth in employment experienced by Arab women was associated with the increasing education of both wives and husbands. However, the returns to education significantly decreased over time, particularly among Druze women, suggesting it has become more difficult for highly educated women to find employment. Results further show that the growth in employment experienced by Muslim and Christian women was related both to a decline in fertility and to a decrease in the negative returns to having children. Overall, findings underscore the structural barriers that limit Arab Israeli women's employment opportunities and raise concerns about their future occupational prospects.