Homosexuals,Heretics, and the Practice of Freedom Commentary on Love the Sin: Sexual Regulation and the Limits of Religious Tolerance by Janet R. Jakobsen and Ann Pelligrini

Here I construe Janet R. Jakobsen and Ann Pellegrini's proposal to protect freedom of sexual expression among consenting adults within an agonistic theory of democracy. Jakobsen and Pellegrini argue contrary to the U.S. Constitution, state legislatures have intervened in political conflicts over sexual morality by “establishing” sectarian Christian mores, and they urge more robust protection of religious and sexual expression. I develop three themes in response: First, to display the democratic framework of their proposal, I briefly set out the constitutional analogy on which Jakobsen and Pellegrini depend; second, I explain Jakobsen and Pellegrini's rejection of the ethos of tolerance in light of the agonistic political theory of William E. Connolly; and third, I propose that Freud's theory of mourning and melancholia may point to affective resources for invigorating practices of freedom.     

Invisible labor,invisible bodies: how the global political economy affects reproductive freedom in the Philippines

ABSTRACT

Feminist scholars have critically demonstrated the links between the global political economy, social reproduction and gender-based violence. This article builds on this scholarship by investigating restrictions to reproductive freedom and their connection to the depletion of women’s bodies in the global political economy. Specifically, I use the Depletion through Social Reproduction (DSR) framework to reveal how the work of social reproduction is harnessed to service economic activity at the cost of rights to bodily integrity with the aid of religious fundamentalist ideologies that (re)inscribe discourses of female altruism such as the “self-sacrificing mother” ideal. Drawing on the case of the Philippines, I argue that the control of women’s bodies is integral to the Philippines’ economic strategy of exporting care workers in a competitive global political economy. This strategy is abetted by local Catholic religious fundamentalists who challenge reproductive rights reform at various levels of policy-making and legitimize the lack of investment to sustain social reproduction in the household, community and country as a whole. This article suggests that the neoliberal global economy is increasingly reproduced through women’s labor at the cost of their bodily integrity and reproductive freedoms.     

Religiosity and Labour Earnings in Canadian Provinces

Using recent data from the Canadian General Social Survey, I examine how religious belief and practice relate to labour earnings in Canada. Noting that religious landscape strongly varies across Canadian provinces, I explore whether these discrepancies are reflected in the association of wages and religiosity indicators, for men and women. Moreover, I identify two groups of individuals, one without any tie with religion and spirituality, and the other shaping their lives around them. I find that males belonging to the least religious group earn significantly below otherwise identical individuals in the high affiliation province of Newfoundland, while they enjoy a ceteris paribus wage premium in the low religiosity provinces of British Columbia and Québec. Females of the most religious group, on the other hand, are found at a disadvantage in the Canadian west, where affiliation with Conservative Protestantism is more prevalent.     

Religious residue: The impact of childhood religious socialization on the religiosity of nones in France,Germany, Great Britain,and Sweden

One of the distinguishing features of religious life in Western Europe in recent decades has been the sharp increase in the proportion of people who identify as unaffiliated with any religious tradition (religious nones). Non-affiliation entails a rejection of religious belonging, not the absence of all religious belief and practice; yet the determinants of religiosity among nones have not been fully explored. Drawing on data from the 1998–2018 ISSP surveys in four West European countries (France, Germany, Great Britain, and Sweden), I test the impact of childhood religious socialization on the religiosity of unaffiliated adults by comparing lifelong nones, who were never religiously affiliated, with disaffiliates, who were raised within a religious tradition and have since exited organized religious life. Disaffiliates are consistently more religious than lifelong nones due to religious residue from childhood, with greater residue found among those who were more religiously committed as children. Religious decline among the unaffiliated over time, combined with the increasing proportion of lifelong nones and second-generation lifelong nones who lack even an inherited, minimal religious residue, suggest that secularization will gather momentum.     

The Search for Religious Beliefs In Sufferings

Suffering is a negative word personally.People avoid agony while they look for happiness.Nevertheless,miseries cannot vanish thoroughly as we are alive in the world.Sufferings bring us direct trauma in terms of mind and body.This is a dilemma humankind experience since immemorial.Therefore,we seek relief from spiritual aspect.There are two kind of religious beliefs I would like to explain,that are Christianity and Buddhism.     

Reflections on conducting research on the ‘war on terror’: religious identity,subjectivity and emotions

In recent years there has been an increase in literature which has explored the insider/outsider position through ethnic identities. However, there remains a neglect of religious identities, even though it could be argued that religious identities have become increasingly important through being prominent in international issues such as the ‘war on terror’ and the Middle East conflict. Through drawing on the concept of subjectivity, I reflect on research I conducted on the impact of the ‘war on terror’ on British Muslims. I explore the space between the insider/outsider position demonstrating how my various subjectivities – the ‘non-Islamic appearance I’, the ‘Muslim I’, the ‘personal I’, the ‘exploring I’, the ‘Kashmiri I’ or the ‘Pakistani I’, the ‘status I’ and the ‘outsider I’ – assisted in establishing trust, openness and commonality. I conclude by demonstrating how the ‘emotional I’ allowed me to manage my own emotions and participants emotions.     

Some Reflections of an Existential Approach to Education in Social Work

To look at social work education implies that we look first at the young people to whom we offer it and in doing so I feel we must ask—who are they; what are the values motivating them and what are some of the issues that have earned for them the name “new generation”? Unless we have some understanding of these motivating factors, I don't think we are in any position to presume to educate them.     

Intermarriage and the demography of secularization

One way of measuring religious affiliation is to look at rites of initiation such as baptism. English statistics show that for the first time since the Church of England was founded, less than half the nation is Anglican on this criterion. The pattern of formal religious transmission changed during the Second World War. Previously christening was quasi-universal, and the Church of England was the preferred provider. By the end of the war baptism was evidently optional, and chosen principally by parents whose religious identities matched. Further analysis suggests that affiliation now tends to be lost following marriage to someone from a different religious background, though the USA differs from Europe in this respect. A demographic theory of advanced secularization is outlined that specifies a proximal cause for declining religious affiliation, and provides tools for predicting the changes to be expected over future decades. The theory also helps to explain why affiliation may fall most quickly where there is most religious diversity.     

Sociology of a Newcomer: Muslim Migration to Italy – Religious Visibility,Cultural and Political Reactions

The religious presence of Islam in Europe seems to have become an important issue in the public debate. This also relates to the religious visibility of Islam itself. Some considerations will be proposed on this subject. As in other countries of Europe, Islam has also become a significant religious presence in Italy. I will describe the main aspects of this presence, showing some important elements of the sociography of Islam in Italy, and proposing some interpretative criteria in order to understand the main dynamics at work. Finally, I will focus on how Islam and Muslims have become an object of debate in the Italian public space, particularly in political, religious and cultural circles, drawing attention to some aspects of the present, apparently conflictual situation.     

The barrier and the stained-glass ceiling. Analyzing female careers in religious organizations

This article surveys existing research (principally in France and the United States) concerning women's access to a religious career based on ordination (as in Christianity and Judaism). In the first part of the article, we look at how the “barrier” that ordination may represent for the feminization of religious management is dealt with. Research on what is at stake when ordaining women into the various religious organizations allows us to point to factors that separate cases where women access religious authority officially, from cases where they only possess it unofficially, and those where they are excluded. The second part looks at “levels”, i.e. the persisting imbalance between feminine and masculine careers in the religious organizations where the prohibition no longer obtains. The comparison with other professional milieus is stressed, since behind the apparently specific nature of a religious universe, mechanisms are often similar, as the expression in our title – “the stained-glass ceiling” – implies.     

Sociology of a Newcomer: Muslim Migration to Italy - Religious Visibility, Cultural and Political Reactions

The religious presence of Islam in Europe seems to have become an important issue in the public debate. This also relates to the religious visibility of Islam itself. Some considerations will be proposed on this subject. As in other countries of Europe, Islam has also become a significant religious presence in Italy. I will describe the main aspects of this presence, showing some important elements of the sociography of Islam in Italy, and proposing some interpretative criteria in order to understand the main dynamics at work. Finally, I will focus on how Islam and Muslims have become an object of debate in the Italian public space, particularly in political, religious and cultural circles, drawing attention to some aspects of the present, apparently conflictual situation.     

Religious Media Literacy: Toward a Research Agenda

Silk (1995) proposed in Unsecular Media that journalists operate with a limited series of topoi and that these are borrowed from religion. Silk thus claimed when journalists write about religion, they do so in a way that ultimately supports religious values. In this study, I apply topic analysis to recent news coverage of Jesse Jackson's marital infidelity to determine the extent to which the topos of hypocrisy was employed and whether this employment supported or challenged a religious (as opposed to secular) worldview.     

Renegotiating religious transnationalism: fractures in transnational Chinese evangelicalism

In this article, I question to what extent future generations of immigrants will engage in practices of religious transnationalism through their ethnic institutions. I examine how leaders of the next generation of English‐speaking Chinese Canadian evangelicals made sense of their participation in the Chinese Coordination Centre of World Evangelism, a movement that rallies behind both a pan‐Chinese identity and the belief that the Chinese have a special role in evangelizing the world. I argue that the call to religious mobilization grounded in Chinese ethnicity stands on tenuous ground and propose that linguistic, geographical, generational and ideological fractures may diminish the participation of future generations of the Chinese diaspora in ethnically‐based transnational religious organizations. I conclude that these developments would push ‘negotiated transnational religious networks’ into a state of ‘renegotiation'.     

Transnational religion: Hindu and Muslim movements

In this article I deal with transnational Hindu and Muslim movements. I reject the common assertion that migrant communities are conservative in religious and social matters by arguing that ‘traditionalism’ requires considerable ideological creativity and that this significantly transforms previous practices and discourses. I suggest that religious movements, active among migrants, develop cosmopolitan projects that can be viewed as alternatives to the cosmopolitanism of the European Enlightenment. This raises a number of challenges concerning citizenship, integration and political loyalty for governmentality in the nation‐states in which these cosmopolitan projects are carried out. I suggest that rather than looking at religious migrants as at best conservative and at worst terrorist one should perhaps pay some attention to the creative moments in human responses to new challenges and new environments.     

From boundary-work to boundary object: how biology left and re-entered the social sciences

In an archaeological spirit this paper comes back to a founding event in the construction of the twentieth-century episteme, the moment at which the life- and the social sciences parted ways and intense boundary-work was carried out on the biology/society border, with significant benefits for both sides. Galton and Weismann for biology, and Alfred Kroeber for anthropology delimit this founding moment and I argue, expanding on an existing body of historical scholarship, for an implicit convergence of their views. After this excavation, I look at recent developments in the life sciences, which I have named the ‘social turn’ in biology (Meloni, 2014), and in particular at epigenetics with its promise to destabilize the social/biological border. I claim here that today a different account of ‘the biological’ to that established during the Galton–Kroeber period is emerging. Rather than being used to support a form of boundary-work, biology has become a boundary object that crosses previously erected barriers, allowing different research communities to draw from it.     

Old wine in new casks: libertarian paternalism still violates liberal principles

Libertarian Paternalism (LP) purports to be a kind of paternalism that is “liberty-preserving” and hence compatible with liberal principles. In this paper, I argue against this compatibility claim. I show that LP violates core liberal principles, first because it limits freedom, and secondly because it fails to justify these limitations in ways acceptable to liberal positions. In particular, Libertarian Paternalists argue that sometimes it is legitimate to limit people’s liberties if it improves their welfare. A closer look at the welfare notions used, however, reveals that they respect neither the subjectivity nor the plurality of people’s values. Thus its justification of the liberty-welfare trade-off is not compatible with liberal principles. I conclude that to justify LP policies, one must appeal to traditional paternalistic principles—and thus, there is no categorical difference between “libertarian” and other forms of paternalism.     

The new challenge to academic freedom

Academics have developed principles and policies of academic freedom during the last century in order to protect intellectual inquiry from ideological and political interference. One recent academic freedom case is compared to several earlier in the century in order to illustrate how threats to academic freedom have changed in recent decades. Most importantly, threats now come primarily from within rather than outside academe. Even the best academic freedom policies provide scant protection when an institution fails to enforce them and when the professorate fails to insist that they be enforced. Threatened individuals must then turn to external parties for protection. However, such appeals for outside assistance invite the very political interference that academic freedom policies were originally developed to deter. Academics thus risk losing what they collectively fail to protect.Based on a paper presented at the Annual Meeting of the Southern Sociological Society, Chattanooga, Tennessee, April 3, 1993.Co-director of the Delaware-Johns Hopkins Project for the Study of Intelligence and Society.     

Self-Identified Traditional,Moderate, and Liberal Catholics: Movement-Based Identities or Something Else?

Through qualitative analyses of 50 in-depth interviews with Catholics in three Midwestern cities, I investigate the role of religious movement organizations in the formation of Catholic identities. I find that movement organizations and elites tend to have little direct impact on the formation of Catholic parishioners’ identities in my sample. While movements’ disruptions and interactions with media are useful for generating debate and wider recognition of religious disagreements, my respondents are not usually socialized by nor do they identify with familiar movements when they call themselves traditional, moderate, and liberal. Most are uninterested in and unacquainted with movement organizations and publications. Instead, their religious identification is a form of religious mapping, which reflects their self-understood position vis-à-vis recognized cultural conflicts within the larger religious community. While movements play a limited role, I argue that we should be wary of conceptualizing Catholic identities as products of movement groups or parachurch networks since most Catholic identity-work occurs within families and parishes, as opposed to movements or parachurch organizations.

The determinants of religiosity among immigrants and the native born in Europe

This paper examines differences in religious behaviors of the native born and immigrants in European countries, measured by self-reported religiosity, frequency of praying, and frequency of church attendance. Using the European Social Survey, we first show that, on average, the religiosity of immigrants is greater than that of the native born and is greater than that of the stayers in the European origins, even among those who report they have no religious affiliation. Hypotheses are tested that can explain these observations. Differences in individual characteristics, such as age, education, income, marital status, and notably religious denominations, partly account for the overall differences. Religiosity of migrants declines with duration in the destination, approaching the levels of both the native born in destination countries and of the stayers in European origin countries. Both origin and destination country characteristics affect religiosity, such as economic development, religious pluralism, religious freedom, and societal attitudes towards religion, suggesting that both economic and culture persistence and adaptation take place.