National Hatred,Female Subjectivity,and the Boundaries of Cultural Discourse

In light of a study in Israel, which found that 28% of secular girls and 63% of religious girls expressed strong hatred toward Arabs (Cal and Maislees 1989), this paper explores the difference in emotional experience between the two groups of girls. Through in-depth interviews, it examines the meaning of national hatred as knowledge produced within a particular cultural discourse. In the case of the religious girls, feelings of hatred are produced through defensive emotion work aimed at securing the position of female religious subjectivity. The experience of the secular girls shows that when no single discourse is afforded privileged status, dissonant forms of knowledge stimulate the transformation of hatred into understanding and taking the role of the other. In both cases, the paper demonstrates the interplay between national discourse (secular and religious), emotional experience (of hatred), and the construction of (women's) subjectivity.     

Faith,work, and women in a changing world: the influence of religion in the lives of beedi rollers in West Bengal

In India, religious norms and values play a significant role in regulating the lives of women and girls in many communities. This article looks at how the lives of women and girl beedi (hand rolled cigarette) rollers in a Muslim community in West Bengal are influenced by their religious background, highlighting the complex relationship between gender, faith, and work. Secondly, the article discusses how secular NGOs – which in India are often seen to be hesitant in addressing questions of religious faith and practice – can engage in development work with women and girls in faith-based communities. The article focuses on the experiences of two secular NGOs working with women beedi workers in villages in Murshidabad, as they come to understand that to bring about significant changes in women's lives they must open up discussions around sensitive religious belief, within the community and their own organisations.     

The self-defined experience of secular foster-care services for ultra-religious women in Israel: Using phenomenology to create cultural sensitive services

This paper qualitatively explores how foster parents from a religious minority group – more specifically foster parents from the Jewish ultra-orthodox sector in Israel experience the act of fostering through secular welfare services. Central themes that the women raised include religious spiritual beliefs as enhancing positive meaning of the act of foster care: Ambivalence of other women in the community because of fostering through external state services: The husband and religious leader as a central support due to the spiritual meanings of foster care. The central themes in terms of the secular services were their role as a protective financial base for creating a clear contract concerning the foster care as compared to informal fostering within the community and a culturally sanctioned exposure to psychological concepts and secular childcare practices. Lack of understanding of the secular welfare services of the importance of each group within their community was also stated as a challenge. Overall, the findings reveal the complex ways that these ultra-religious women from a very closed community negotiate and integrate resources from within their community and from the secular foster services outside of their community. Implications for creating culturally adapted secular foster services for Ultra-orthodox Jewish women are discussed, as are the methodological implications of exploring phenomenological experience of minority groups of foster care services as a base for culturally sensitive understanding, is discussed.     

Addressing religious plurality – a teacher perspective on minority religion and secular ethics education

The Finnish education system recognizes religious plurality by offering education in pupils’ own religion or in secular ethics. However, little research has been undertaken on how plurality is addressed in classroom practice. This study investigates how 31 minority religion and secular ethics teachers view the task of supporting and including plurality within their classrooms. The findings of this study show how instruction places high demands on teachers due to religious and cultural diversity, as well as age differences in the classroom. Teachers generally made an effort to take diversity into account by considering the different backgrounds of pupils in instruction and engaging pupils in class. However, teachers frequently took a traditional rather than a modern perspective on plurality in religious instruction by assuming pupils’ religious belonging. Confessional elements such as religious family background and religious practice outside school were also commonly seen as vital. Consequently, teachers had at times difficulties in supporting pupils with plural or little religious affiliation. The findings show a need to strengthen the non-confessional character of Finnish religious education so that both modern and traditional plurality among pupils occupy an equal position in the classroom.     

Entwurf einer Theorie religiös-säkularer Konkurrenz

This article presents the basic elements of a theory of religious secular competition. The theory claims that individuals in many societies may choose between religious and secular options, creating a situation of competition between religious and secular organizations. The paper assumes (bounded) rationality for individuals and organizations and describes religious and secular organizations, religious and secular goods, as well as three important parameters that influence religious secular competition: regulation of supply, regulation of demand and level of societal modernization. The theory of religious secular competition explains a whole range of different phenomena, such as variations in church going in US states, variation in the attractivity of monasteries, the late secularization of Ireland, the strong religiosity of agrarian societies or the success of megachurches since the 1960s.     

Religion News in Israel

In this study I examine the coverage of religion in the Israeli media. An analysis of religious content in newspapers, radio, and television over a 2-month period found that religion received relatively high coverage over other categories of news. However, when broken down by religion, the coverage was found to be limited almost entirely to the Jewish faith and to the Orthodox streams of Jewry. Religion news in the secular media was mostly limited to a handful of themes, notably religious political parties, religious public personalities, and rabbis. The centrality of secular–religious relations in the Israeli public arena resulted in the subject often being addressed in the media, particularly in discussive program formats in the electronic media. The heavy focus in religious content on the Orthodox communities, particularly the ultra-Orthodox Haredi community, produced a negative stereotype of the Orthodox, widening yet further the secular–religious divide.     

Influence of Culture on Premarital Sexual Permissiveness among Nigerian and Black American Young Adults

Abstract

This study examined the differences in premarital sexual permissiveness among two black young adult populations with different cultural backgrounds, one in Nigeria and the other in the United States. The degree of cultural influence that may be attributed to religious affiliation, parental control, and other potential determinants of attitudes was also examined. A standardized twelve-item sexual permissiveness scale (Reiss) plus questions on religious inclination and other background information were administered to 500 unmarried and unengaged black college students enrolled in health education classes in two collegiate institutions in these countries. In both institutions, the returns represented 80% of the sample population. Chi-square was utilized to analyze data. A statistically significant difference in permissive attitude was found between the two populations, consistent with the hypothesis that Nigeria's restrictive culture would be associated with less a permissive attitude concerning premarital sexual relations than the culture influencing black Americans. However, those of religious bent were less permissive than those with little religious inclination in both samples. Sex and other personal background characteristics were not reliable determinants of permissiveness.     

THE SOCIAL SIGNIFICANCE OF RELIGIOUS RESOURCES IN THE PREDICTION OF MATTERING TO OTHERS: AFRICAN AMERICAN AND WHITE CONTRASTS

The perception of mattering, defined as one's perceived significance to others, is likely influenced by the interpersonal and intrapersonal dimensions of religious faith. Using data from a community study conducted in Miami-Dade County, this study examines whether private and public aspects of religiosity are independently as well as mutually associated with perceptions of mattering, net of secular social resources. We also consider whether the availability of religious and secular resources varies by race/ethnicity, and whether such differences account for race/ethnic differences in perceptions of mattering. Findings demonstrate that private religiosity and membership in a religious organization, in addition to secular social support and integration, are independently associated with perceptions of mattering. Findings also reveal that, compared to Whites, the higher levels of mattering reported by African Americans are largely explained by their higher levels of private religiosity and greater likelihood of belonging to religious organizations and attending religious services.     

Comparing the Prevalence and Organizational Distinctiveness of Faith-Based and Secular Development NGOs in Canada

Faith-based development organizations (FBOs) have been argued to deliver more cost-efficient development projects than their secular counterparts through exclusive access to faith networks, which provide predictable decentralized funding, the recruitment of volunteers, low employee salaries, and less overhead and indirect costs. To date, however, comparative analyses of religious and secular organizations have relied on a case-by-case approach, limiting the generalizability of findings. This study addresses this methodological gap by analyzing Registered Charity Information Return filings and organizational websites of 844 Canadian development NGOs to determine the proportion of FBOs and their organizational distinctiveness. The results show that FBOs comprise 40% of the Canadian NGO sector in terms of the number of organizations and their expenditures in developing countries, and are significantly less reliant on federal funding (p?<?.1), pay employees lower salaries (p?<?.01), but do not exhibit a significant difference in their expenditures on overhead and indirect costs. Thus, Canadian FBOs participation in faith networks shapes their organizational modus operandi but does not result in a low overhead alternative to secular NGOs.

     

Can the Secular Be the Object of Belief and Belonging? The Sunday Assembly

In public discourse and much sociological research individuals are considered secular if they do not hold religious beliefs or belong to any religious group. But can the secular itself become an object of both belief and belonging? Can secular people develop self-understanding and existential purpose in communal contexts that engage a religious model? To explore these questions I investigated the Sunday Assembly, a new network of secular congregations. Based on two years of research including fieldwork at the London, San Diego, and Chicago Assemblies, in-depth interviews with 21 Assemblers, and analysis of video-recorded Assembly services, this study examines the interactional, meaning-making dynamics of what I term communal secularity. I explore the broader question of belief, morality, and belonging in an increasingly complex secular-religious landscape through an analysis of the congregational activity of this newest iteration of the growing secular community. Having distilled thematic categories from an inductive analysis of the talk, practice, and other elements of congregational culture at the Sunday Assembly, this study reveals the social interactions, functions, and symbolic practices that frame participants experiences and express secular values and belief systems. I argue the secular can become an object of a nonsupernaturalist sacred, and that congregants engage interactions and meaning structures, both explicitly and implicitly, that parallel, coalesce with, and in several ways depart from, traditional religious congregations. My research reveals how secular beliefs can both function and fulfill in ways typically credited to religion. As such, the secular should not refer exclusively to the lack of religiosity, but should acknowledge the diversity of contemporary secular forms, some of which embrace a religious character. Implications of communal secularity for the broader community are discussed, and I suggest additional vistas of research as part of the emerging scholarly literature in this area.     

The Effects of Religious Fundamentalism and Religiosity on Preference for Traditional Family Norms*

This study examines the effects of religion on preference for a patriarchal family, one in which the husband makes decisions while the wife is subservient to him. The effects of both religious fundamentalism and personal religiosity are considered using a survey of adults in a Southwestern city. The analysis reveals a strong positive direct effect of adherence to a fundamentalist doctrine on support for the patriarchal family, but no direct effect of personal religiosity. An interaction effect of these two variables, reported in some other studies of the effect of religion on other family issues, is not found. The effect of religious fundamentalism is equal in magnitude to the effect of age, and greater than the effects of education, gender, family income, head of household occupational prestige, subjective class identification, race and rural background. With the exceptions of age and gender, religious fundamentalism serves as a crucial intervening variable in the relationships between these variables and endorsement of patriarchal norms in the husband-wife relationship.     

Religious and Secular Voluntary Participation by Immigrants in Canada: How Trust and Social Networks Affect Decision to Participate

Participation in voluntary associations is an important part of an immigrant’s integration into a host country. This study examines factors that predispose an immigrant’s voluntary involvement in religious and secular organizations compared to non-immigrants (“natives”) in Canada, and how immigrants differ from natives in their voluntary participation. The study results indicate that informal social networks, religious attendance, and level of education positively correlate with the propensity of both immigrants and natives to participate and volunteer in religious and secular organizations. Immigrants who have diverse bridging social networks, speak French and/or English at home, and either attend school or are retired are more likely to participate and volunteer for secular organizations. Further, social trust matters to native Canadians in their decision to engage in religious and secular organizations but not to immigrants. Pride and a sense of belonging, marital status, and the number of children increase the likelihood of secular voluntary participation of natives but not of immigrants. These findings extend the current understanding of immigrant integration and have important implications for volunteer recruitment.     

Black Catholicism and the Spirit of Weber

This essay reviews the background of the relatively recent phenomenon of black Catholicism in America and the empirical studies which have explored possible connections between Catholic affiliation among blacks and their changing patterns of secular status. The problem addressed is whether the tendency for Catholicism to be associated with high socioeconomic status among black Americans can be interpreted as the operation of a religious factor in a classic Weberian sense. By comparing black Catholicism to the historical case of Protestantism, it is shown that Catholicism may well have some implications for character structure, social disengagement, and mobility which warrant its designation as a religious factor in the black American experience.     

Motivating Mormons

Despite numerous studies on motivation for generosity, much remains unknown. Given that the lion's share of giving and volunteering is directed toward religious institutions, we aimed to test the motivation for the generosity of Mormons. Previous research has indicated that Mormons (Latter‐day Saints) volunteer and donate at much higher levels than other groups. This study examined how self‐reported motivations to volunteer explain the annual number of hours volunteered and the likelihood of donating toward various causes. We used thirty qualitative interviews with Latter‐day Saints to create a comprehensive questionnaire measuring the time spent engaged in various volunteer activities and whether or not the respondents donated to various causes. The questionnaire also asked respondents to rank how important twenty‐five different motivations were to their service or volunteering. We used factor analysis of the results on the twenty‐five motivation items to identify underlying variables behind volunteer motivations, and we used the scores on the five resulting factors in multiple regression analyses to predict volunteer hours and logistic regression analyses to predict the likelihood of making donations. Different types of motivations predicted different types of volunteering and charitable giving. Theological motivations had the broadest impact and predicted religious volunteering, social volunteering to benefit church members, social volunteering through the church to benefit the community, religious donations, and donations toward social causes made through the church. After inserting control variables into our models, we found that none of the five types of motivations predicted secular volunteering or secular charitable giving. We conclude with managerial and conceptual implications of these and other results.     

Cohabitation before marriage

This study compares 159 married couples who had or had not lived together previous to marriage with respect to a number of demographic and personality variables. There were few differences between the two groups on background variables but many on personality traits. Males who had cohabited perceived themselves as more androgynous, attractive, and less religious than males who did not cohabit. Females who cohabited saw themselves as more interested in art, attractive, extroverted, intelligent, liberal, androgynous, and having more leadership qualities; while being less religious, clothes-conscious, and law-abiding than women who did not cohabit. Couples who cohabited showed significantly greater sexual experimentation and self-perception accuracy than the couples who did not cohabit. Cohabitors revealed some background and trait within-group differences as a function of the length of their cohabital experiences. The majority of differences between the groups were in terms of variables assessed on the females. Theoretical implications of these findings are discussed. Authors' Note: This investigation was supported in part by a Research Scientist Development Award (K02-DA00017) and a research grant (DA01070) from the U.S. Public Health Service. The assistance of Deborah Cabin is gratefully acknowledged.     

Grandparent-Grandchild Relationships in Israel: A Comparison between Different Jewish Religious Groups

This article is a review of studies concerning the effect of religiosity on the relationships between grandparents and grandchildren in Israeli Jewish society. The main findings of the studies indicated that religious grandparents are more involved with grandchildren in the context of transmitting traditions, knowledge, values, and behaviors. However, secular grandparents provided more instrumental support for their grandchildren than Haredi grandparents. In addition, adult religious grandchildren provided more assistance to their grandparents than secular grandchildren. The few differences that were found between religious and secular grandparents indicate the universality of the grandparenthood role and its importance for all grandparents.     

Fighting Battles with History: The Novelist Louis Golding and the Story of the 'Doomington Wanderer'

This article explores the writing of Louis Golding in the context of existing scholarship on the Anglo-Jewish novel. It assesses the importance of Golding's background and beliefs in shaping his fiction. Golding's views bridge the cultural gap between eastern European Jewish schtetl life and interwar British society. On one hand, he was a militant supporter of Jewish/non-Jewish intermarriage, of secular Judaism and religious freedom. At the same time his writing reveals a sustained belief in Jewish 'race' and Jewish spirituality. Golding's writing on 'race' will receive particular attention. Like so many other British Jews in the period, the author seems to have been caught between his desire to fight the racism of the Third Reich and his own confused 'racial' attitudes.     

Do religious beliefs affect borrowing behavior? Evidence from Chinese households

This paper discusses the impact of religious culture on micro financial decisions. Data concerning the religious beliefs of Chinese respondents was collected in 2007. We analyzed the data for the potential influence of religious beliefs on household borrowing decisions. By applying the ordered logit regression methods and IV estimator, we found that respondents with a religious family background borrowed less when other conditions remained unchanged. It was also discovered that, compared with non-believers, Buddhists borrow less than adherents of other religions. No other religious beliefs had a statistically significant influence. That is to say, different religious denominations exert different influences on Chinese household borrowing decisions.     

Exploring Sameness and Difference: Fundamentalisms and the Future of Globalization

Abstract

The rise of fundamentalisms—both secular and religious—threatens to become a key element in the functioning of the international system over the coming decades. But what exactly are fundamentalisms? This article provides a response to this question by taking up the relationship between sameness and difference, arguing that fundamentalisms are predicated on a deep desire for sameness. This desire for sameness becomes all the more potent in a period of rapid change and dislocation, and with the loss of ideological certainties. In the light of this, the implications for the emphasis on sameness are pursued in terms of what fundamentalisms make of the international system and globalization.     

Religious involvement in public sphere in a secular state: institutions,interests and attitudes

The article focuses on the relations between religious institutions and state in a secular environment. The example for the secular environment has been taken from Estonia that is considered a highly secularized society, and Estonia is by its constitution is a secular state. The article, however, argues that even in a secularized society and in secular state religiously motivated lobby may influence political decision-making processes if the aims of the religious lobby manage to hide its overly religious agenda and present it in the context of ethno-cultural heritage. The example of this approach is taken from the activities of an indigenous neopagan religious association that has been lobbying for the protection of sacred landscapes or natural sacred sites in Estonia which sounds with the general societal approach on nature protection. At the same time new issues concerning the protection of holiness in natural environment have emerged.