Authentic church membership communication in times of religious transformation and mediatisation

In most European countries, the once well-established Christian denominations have been losing ground over the past century. Against this backdrop, what kinds of communication do churches/religious groups use to stay relevant and connect with their memberships? On the one hand, religious sociologists emphasise the importance of face-to-face communication for religious groups, to maintain authenticity and plausibility structures (especially in a pluralistic and secular world). On the other hand, media and communication scholars underline the opportunities to be found within mediated communication. This leads to the question of whether the churches’ communication with their members has shifted from face-to-face communication to more mediated communication. A comparative case study based on a multi-level mixed method design provides insights into the membership communication of the two major German denominations (Protestant and Catholic). The findings illustrate a clear shift from face-to-face to mediated communication at the upper church levels. Interestingly, only a small minority of the public relations professionals surveyed referred to the importance of face-to-face communication and its authenticity. In stark contrast to the professional level communication, congregations still concentrate on face-to-face and traditional mediated communication.     

"Who Causes the Blind to See": disability and quality of religious life

Persons with physical or mental disabilities often turn to religious institutions for comfort and belonging. They are not, however, always openly welcomed into religious circles. Many churches and synagogues fail to make the necessary accommodations for parishioners with disabilities and some show covert signs of hostility towards them. Possible reasons for this exclusion are examined, theorising that they stem from the most ancient of beliefs about the nature of disability and its relationship to God. Sources within the Jewish and Christian faiths are examined and it is hypothesised that there are four central views inherent in these religions that act as barriers to those with disabilities. These beliefs must be challenged so that all may find fulfillment and inclusion within their religious faiths. Religious leaders and followers must also acknowledge and redress the fact that such beliefs have contributed to the establishment of disability and an oppressed political minority within Western society.     

Examples of best practice: ‘All together we are the city’: a workshop developed by the Muslim Minority Education Project in Greece

There is a significant population of Muslim citizens in Greece, sometimes referred to as the Muslim minority, who live in the geographical region of Thrace. For many years, little attention was devoted to the educational needs of this group, and there was consequently a high percentage of school failure and early school leaving. The poorly functioning collaboration between the teachers of the majority and the teachers of the minority, weak communication between minority schools and mainstream schools and the lack of teacher‐training in intercultural education were key reasons for this. Recently, significant educational initiatives have taken place in the field of Muslim minority education within the framework of a broad educational project, entitled ‘The Muslim Minority Education Project’. The aims of the project are to improve the educational provision for students from this Muslim minority and to promote the principles and philosophy of intercultural education.     

GENDER IDEOLOGY AND STATUS ATTAINMENT OF CONSERVATIVE CHRISTIAN WOMEN IN THE 21ST CENTURY

Theoretically derived measures and hypotheses concerning the connection between family ideology, gender ideals, and status attainment levels of conservative Christian women are examined in the twenty-first century. Conservative Christian women have a more intensive view of mothering, a stronger prolife stance, a younger age of childbearing, a higher number of children and a lower education level. These trends tend to intensify for women who convert to conservative churches after the age of 16 and reduce for women who engage in wage-work. A belief in Biblical inerrancy directly reduces educational attainment as does a higher intensity of mothering, a younger age of childbearing, and higher number of children. While there is no discernible direct effect of religiosity on income level, there is an indirect effect that is important to note.     

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.     

Social Integration in Post‐Multiculturalism: An Analysis of Social Integration Policy in Post‐war Britain

Social integration is one of the most urgent issues in Western countries, where cultural diversity has been recognized to make social unity danger. In the past, social integration used to be tackled by multiculturalism, which was an effort to recognize cultural diversity as a positive aspect of society. However, multiculturalism is losing the moral support of society because multiculturalism itself could not be a social glue among different people; rather it is thought to make society unstable. Thus, a new philosophy and policy is required to manage the issues of social integration in a globalized social environment. In order to create social integration, on one hand, people with different backgrounds need to share the same concept of society. On the other hand, people have to become accustomed to cultural diversity. However, this is not easily accomplished because both measures for social integration seem to be politically contradictory and incompatible. How, and by what reasons, could these two conditions of social integration be satisfied? To answer this question, this paper scrutinizes the changes in social integration policy in post‐war Britain. I divide social integration policy in Britain into three stages focusing on the relationship between social unity and cultural diversity: from after World War II to 1979; Thatcher's and Major's Conservative Governments; and Blair's new Labour Government. The social integration policy and philosophy of the new Labour Government in particular is important because it represents post‐multiculturalism discourse for social integration. The Labour Government tried to establish social integration by introducing an abstract common identity, which both the majority and minority groups could accept and which is compatible with various cultural or religious conventions and teaching, as it were, citizenship and Britishness, as a set of liberal values. Although the Labour Government's policy itself was controversial, it is giving us a reference point for the debate on social integration in a post‐multicultural era.     

Multicultural education in Thailand

This study examines multicultural education policy in Thailand. The researcher used the qualitative research methods of interviewing, observation and document examination to obtain data. Theory about multicultural education was used as a theoretical framework. The sites of study were eight primary schools that served students from diverse cultures – Muslim, Buddhist, Burmese, Cambodian and Thai – in the southern provinces of Thailand. Results showed that current educational policies do provide opportunity for migrant students to access public education. The Ministry of Education has allowed schools to apply their own rules and regulations that reflect the diverse cultures of their students. The results also show that the curriculum includes references to various cultures, that textbooks contain content that encourages students to live in harmony with people from different cultures and that some schools have implemented bilingual education programs. However, deeper analysis of school practices made it clear that what seems to be an acceptance of cultural diversity is just another form of assimilation. The well-established features that define Thainess remain intact and the inclusion of culturally specific content is insufficient to change the unequal power relations among dominant and minority groups in Thailand.     

Teaching About Organized Religion in Social Work

Abstract

Schools of social work commonly teach that the origin of the profession lies in the humanistic principles of the many world faith traditions. However, beginning as early as the days of the Charity Organization Societies (COS) in the late nineteenth century and the Social Security Act of 1935, social work education, research, and practice have increasingly disassociated themselves from religion and its contribution to the profession. Furthermore, a large number of social workers, regardless of their personal religious affiliations, were trained to think that their religion has no relevance for their everyday professional practice. Meanwhile, society, especially in the last two decades, is marching toward greater integration between social services and organized religion. The rift between religion and professional social work practice, extenuated in the past fifty years, is being challenged by devolutionary trends of government funding and social service delivery that encourage faith-based social service provision. These trends also challenge the dogmatic exclusion of religious contents in social work education. In this article, we review the place of organized religion in social work education and present our innovative course to re-link organized religion with social work curriculum.     

Patronage and secularization: social obligation and church support

As a contribution to our understanding of secularization in Britain, this paper examines the role of religious patronage. It illustrates nineteenth and early twentieth century support for the churches from rural landowners and major industrial employers, considers its benefits, and explains its rapid disappearance. The paper argues that the end of the expectation that high status individuals and major employers would actively promote organized religion is both significant evidence of secularization and a cause of further decline.     

Theologies of Exclusion: Christian Universities and Discrimination against Sexual Minorities1

Abstract

In an era of rapidly evolving attitudes toward lesbian, gay, bisexual, and transgender rights, why do some Christian colleges and universities continue to discriminate against lesbian, gay, and bisexual students? The most intuitive answer to this question might point to many religious traditions’ conservative teachings about same-sex relationships. Nevertheless, many schools associated with socially conservative religious traditions are actually inclusive of their sexual minority students. Building on recent insights from the literature on religion and the “culture wars,” and analyzing original data on student handbook bans on same-sex relationships and “homosexual behavior” across 682 Christian colleges and universities, I show that it is when schools are associated with individualist religious traditions that emphasize personal piety that conservative teachings on same-sex relationships are associated with discrimination against sexual minorities. The study holds implications both for research on the exclusion of sexual minorities in schools and for theoretical debates on the relationship between religion and social injustice.     

Christian Zionists in the Holy Land: Evangelical Churches,Labor Migrants,and the Jewish State

In this article we trace the creation of Evangelical churches created by and for Latin American undocumented migrants in Israel. First, we relate to the social significance of religious practices and beliefs for migrants' individual and collective identity in the host society and the ways through which non-Jewish labor migrants in Israel are creating alternative spaces that operate simultaneously as a new community of belonging. We consider the possibilities latent in the churches as “free spaces” for foreigners in the Jewish State, along with the limitations that participation in such a church entails for the migrant community. The second theme involves the universe of meanings through which believing migrants interpret their existence and place in the Jewish State. Here we probe how religion becomes a way of legitimizing the migrants' presence in a Jewish state and a means of channeling their claims for inclusion in the host country. We delve into the modes whereby the theological position of Christian Zionism is translated into a sociological position of Christian migrants in a Jewish state.     

The relationship between religious education and intercultural education

ABSTRACT

Religious education and intercultural education are seen by some to be in tension with each other, and by others as two sides of the same coin. The explanations for this unsettled relationship may be found in the different histories of the two fields. Intercultural education has become a cross curricular priority, resulting from rather recent developments marked by cultural complexity, following globalisation and migration processes of the last 50 years or so. Religious education has a long history of being a distinct school subject, much influenced by differing national and religious cultural heritages and which, during the last half century, has begun to address the issues of religious and world view diversity. In several countries today, religious education in the publicly funded school is conceived as non-confessional and deals with a diversity of religions and world views. Religious education may be the subject where socio-cultural differences are most visible and where the challenges of diversity are put to the test. This raises a series of challenges to curriculum designers and teachers in classrooms; the article will address some of them and suggest ways forward for teacher education and school practice.     

Religiosität und politische Orientierung – Radikalisierung,Traditionalisierung oder Entkopplung?

In Germany as in other European countries the share of religious and churched persons is shrinking. The process of secularization is progressing gradually but inexorably and affects both Christian churches alike. In this contribution we examine if and how the numerical shrinkage of religious core segments affects the relation between religiosity and political attitudes. From secularization theory one can derive three partly opposing expectations. The radicalization thesis—particularly popular in the USA—assumes religious groups feel threatened by an increasingly secular society and this ties them together, radicalizes and mobilizes them. A second expectation rests on the assumption that in particular younger, economically well-off and highly educated people leave the churches. Through this process the social composition of the remaining church members changes leading not to radicalization but to traditionalization and withdrawal from politics. Finally, according to a third view it can be expected that the secularization process affects the entire society leading to a disintegration of tight religious milieus which in turn leads to a dissolution of social control and a decoupling of religiosity and political orientations. The central finding of our analyses is that—in support of our third hypothesis—religion loses its function for political attitudes and behaviors. In the German context the effect of religiosity on politics has been nearly exclusively studied with respect to voting behavior. By extending the focus to a wide range of other attitudes and behaviors and by taking a dynamic perspective this contribution thus closes an important research gap.     

Where tradition and ‘modern’ knowledge meet: exploring two Islamic schools in Singapore and Britain

Muslims live in a ‘modern’ world where subjects such as the English language, mathematics, sciences, and information and communication technology (ICT) are highly valued and enthusiastically transmitted in schools. How some Islamic schools attempt to equip their students with ‘modern knowledge’ while remaining faithful to their religious traditions is the focus of this exploratory study. Using two Islamic schools in Singapore and Britain as illustrative case studies, this paper examines their history, aims, curriculum and pedagogy in their aspiration to acquire ‘modern’ knowledge within their Islamic world views. It further explores some common challenges faced by students and teachers in both schools in their quest for a balanced curriculum. By highlighting the Islamic schools in two Muslim minority countries, this paper aims to contribute towards the international literature on how religious schools assert their cultural heritage and negotiate their learning in the modern age.     

Religion and attitudes towards nature in Britain

Religious institutions have been identified as important conduits in shaping social attitudes toward nature and the environment. Using Lynn White's historical thesis that Judeo-Christianity has cherished the domination of nature ('dominion' belief) by humans as our frame of reference, this article examines the impact of religion, specifically Abrahamic and Judeo-Christian beliefs, on environmental attitudes in Britain. Based on the 1993 British Social Attitudes Survey, a nationally representative sample of the adult population in Britain, the multivariate results of this paper suggest that: (a) there is no significant difference between Christians and non-Christians concerning environmental attitudes; (b) Roman Catholics are the most sceptic toward nature among Christian denominations; and (c) irrespective of religious identification, the two most notable and consistent factors in determining pro-dominion attitudes in Britain are educational attainment and particularly levels of scientific knowledge about the natural environment.     

Minority schooling and intercultural education: a comparison of recent developments in the old and new EU member states

Comparative reports conducted by the author show different educational approaches concerning the schooling of ethnic minorities in the EU Member States as well as differences in the handling of issues of cultural diversity. Minority schooling in the new EU Member States primarily focuses on the education of national or autochthonous minority groups, in contrast to the old EU Member States, where language and compensatory programs for migrant minority students have been of main concern. In addition, there are also different conceptions of intercultural education in the respective countries. Differences in school achievement of various ethnic groups can be identified despite limited differential data on educational attainment in many countries. This paper addresses two main questions: first, in which ways can different educational approaches be effective in raising the educational attainment of ethnic minorities? Second, in which ways could they be most suitable for preparing all students for living in a culturally diverse society and to encourage tolerance towards cultural differences?     

Non-governmental organisations and philanthropy: The case of Argentina

The social, cultural and political activities of non-profit organisations in Argentina have a long history. They existed prior to the creation of the nation state. With a very strong religious influence, they expanded throughout the nineteenth century. National state provision of collective goods only started to develop at the end of the nineteenth century as a result of what Salamon (1987) has referred to as ‘voluntary failure’. The social, political and economic changes that have taken place in Argentina during the last decade had not only had an impact on non-profit organisations, but also on the traditional roles and responsibilities in the development of the state, the market and civil society. The political democratisation which started in 1983, along with the economic stability of the 1990s, were the two most relevant factors to affect non-profit organisations. The new social movements which had emerged during the previous decade (1976–1983) tended to disappear, leaving behind a wide array of organisations concerned with youth, women, human rights and neighbourhoods. With a focus on poverty issues, several state agencies now prioritise new strategies and mechanisms which involve the participation of civil society in social policies. The extent to which these will develop, how large the resources devoted to these programmes will be, and what kinds of controls over NGOs the state will implement are some of the main topics which will demand close attention.     

Policies and practices of diversity: reimagining possibilities for new discourses

The processes of globalization have demanded that emergent countries include issues of diversity into their political, economic and educational agendas. Consequently, educational institutions have started, in order to adscribe to requests made by transnational organizations (UNESCO, the World Bank and OECD), to include diversity as a priority to develop curricular proposals and policies for education. This article critiques how diversity discourses have been produced and circulated through public policies within the Chilean educational context. The design of new special education policies in Chile provides a critical context for the uses of diversity, how it is framed and what are the discourses associated with diverse educational contexts. The discussion is organized around two main questions: what are the main discourses of diversity produced by policies and practices and what do policies on diversity do?     

Militants and the margins: British political Protestantism

While only some sections of the major British denominations have become open advocates of ecumenism, all the mainstream Protestant churches have reacted to the fragmentation of Protestantism into a large number of competing organisations by accepting religious pluralism and by endorsing religious toleration. This is reflected in the absence of mainstream Protestant church support for political Protestant movements in modern Britain. This paper presents evidence for the claim that almost all modern militant Protestant leaders have been either Baptists or independent evangelicals and offers suggestions in terms of class support, the structure of the mainstream denominations, and their socialisation procedures to explain this phenomenon.     

Ethnocultural cleavages and the growth of church membership in the United States, 1860–1930

Recent research on the expansion of overall church membership in the United States has led to conflicting conclusions as to whether religious diversity or monopoly increases participation. This investigation helps resolve the debate by distinguishing among different religious traditions. It is hypothesized that differences in participation can be traced to racial, ethnic, and doctrinal divisions, and moreover, that these divisions also provide the contingent conditions under which competition or monopoly effects operate. Using pooled cross-sectional time series, comparisons center on Catholics, Baptists, and Mainline denominations. Separate analyses are presented for white and black Baptists, and for the Northern Baptist Convention that emerged in the early 20th century as a relatively liberal Baptist denomination. The results suggest that ecumenical and liberal religious traditions did accompany religious diversity, but membership in such churches grew very slowly. In contrast, groups that faced discrimination as well as those that shielded themselves from progressive currents of modernism sustained high rates of growth. Their monopoly situations are evident in the low religious diversity of counties in which they grew (as well as by low ethnic or racial diversity) and by their increasing spatial concentration over time.A version of this paper was presented at the 1992 American Sociological Association meetings.