Migration,Time, and Religioethnic Identification Among U.S. Jews1

This article examines changes between 1985–1990 and 1995–2000 in relationships between migration and religioethnic identification among U.S. Jews. The results of multivariate analyses of the 1990 and 2000 National Jewish Population Surveys show that Jewish background characteristics have lost their significance as determinants of internal migration and, especially, migration across state boundaries. Concurrently, migration no longer constitutes a serious threat to group continuity and erstwhile negative effects on major religious and social behaviors have disappeared. When the two surveys were integrated into one data set, it was found that “time” enhances the inclination of Jews to move and strengthens their religious and ethnic commitments (though not their commitments to informal Jewish networks). The results are discussed in reference to three competing perspectives of migration‐identification relationships—“selectivity,”“disruption,” and “heightening”—and in the wider theoretical context of religious and ethnic processes in the contemporary United States.     

Shifting religions in shifting territories

One of the specificities of modernity is the way its challenges the human relation to space. This in turns implies changes concerning religion. This article is an introduction to the special issue of the Review on “religion and territory.” It displays the diverse aspects at play: first, the contemporary study of the question of space in human and social sciences, and its recent evolution, open a vast and challenging field. The complex relationship between religious belonging and spatial setting is also a promising entry point. Furthermore, the evolution of the state-religion relationship, and the governance of religious space, are revealing points of view as regards religion and territory. Finally, the questions pertaining to religion and the management of the urban space are also of interest.     

Religious Discrimination in Social Work

Abstract

Using quantitative and qualitative methods, this study explored perceptions of compliance with the ethical standards related to religion (N = 222). As posited, perceptions of ethical compliance were lower among social workers who affirmed a conservative or orthodox theological orientation compared to those who affirmed a liberal or progressive theology. Standards of particular concern were those related to (a) social work education about religious diversity and the oppression religious people encounter and (b) efforts to prevent and eliminate religious discrimination. In concert with these findings, qualitative analysis indicated two areas of major concern: institutional settings, such as academia, and colleagues. Respondents reported being demeaned, denigrated, ridiculed, and scorned by social work colleagues due to their religious beliefs, particularly in educational settings. Interestingly, 44% of both orthodox and progressive respondents knew of clients who had experienced discrimination due to their religious beliefs at the hands of social work colleagues.     

“Get to Know the Unknown”: Understanding Religion and Advertising

The relationship between religion and advertising has mostly been theorized in terms of “religion in advertising” or “advertising as religion.” This article pursues two goals: First, it offers a substantial critique of previous studies of advertising and religion in order to take stock and discern future directions of research. Second, it presents the results of an empirical qualitative study of print advertisements which responds to some of the open questions of previous research. It shows that advertising partially fulfills religious functions, focusing on those to do with self-actualization and meaning making within an immanent horizon, and less so on community-related functions. Based on these results, I argue that in the study of religion and advertising, “religion” cannot be limited to specific religious traditions, but has to be understood more broadly. Also, the conventional distinction between “religion in advertising” and “advertising as religion” has to be overcome in order to understand the phenomenon.     

Navigating religious diversity: exploring young people’s lived religious citizenship in Indonesia

Against the backdrop of several concerning reports which have noted growing socio-religious conservatism and intolerance amongst Indonesia youth, this study examined how school-aged Indonesian young people navigate encounters with religious difference in their everyday lives. Recognising the significance of religious and citizenship education curricula, the research included classroom observations and interviews with 20 religiously-diverse Indonesian young people in three purposively selected high schools in Jakarta. The paper reveals that participants in all three schools agreed that religious studies and their personal religious frameworks were central to their approaches toward religious tolerance. However, their lived everyday experiences of rubbing shoulders with religious ‘others’, expanded upon and critiqued the narrowness and rigidity of these frameworks and showed greater religious inclusivity. Through this analysis the paper integrates prior work on ‘lived religion’ and ‘lived citizenship’ to fuse a ‘lived religious citizenship’ concept, arguing that this adds depth to both fields by recognising that religion cannot be separated from the experience of being a citizen. A focus on lived religious citizenship provides a deeper account of individual identity and highlights the importance of qualitative studies focused on the living out of religion and citizenship.     

Requisite conditions for the formation and viability of a counter‐cultural community

Many scholars have noted that religion is essential for a counter‐culture or utopian community to survive. It has also frequently been maintained that any religion will do, that the content of the religion is inconsequential. This article focuses on the formation and viability of alternative societies and concludes that either harsh circumstances or a particular religious orientation is necessary. Three social conditions and four characteristics of the religious world‐view are specified as being necessary for the formation of an “intentional counter‐culture community.” Each of the predisposing structural factors and each of the characteristics of the world view must be present for the formation and viability of this type of alternative culture. In the “circumstantial counter‐culture community,” religion is much less important; oppressive conditions serve as a functional alternative to the specific religious outlook.     

Re-authoring to Reconcile Religious Beliefs with Affectional Orientation: A Narrative Study

Narrative qualitative research design was used to understand the processes of three lesbians with Oneness Pentecostal backgrounds who reconciled their religious beliefs with their affectional orientation. The central question for this study was “How do lesbians with Oneness Pentecostal backgrounds describe their coming out processes, and how did they reconcile their religious beliefs and sexual orientations?” Participants’ stories revealed that reconciliation processes are unique and complicated. The narrative therapy reauthoring technique was combined with a feminist theoretical framework and used to analyze participants’ stories. Three unifying themes of reconciliation were the process of redefining (a) religious beliefs, (b) family, and (c) self.     

Research Note: Religious Affiliation and Poverty Explanations: Individual,Structural, and Divine Causes

Abstract

Prior studies of people's explanations for poverty have relied upon individual, structural, and fatalistic explanations. This paper explores an additional explanation for poverty, divine intervention. Using a sample of 360 college students, I show that divine intervention is a distinct explanation for poverty. I then examine if or how six religious groups—conservative, African American, and mainline Protestants, Catholics, the nonaffiliated, and those with “other” beliefs—differ in their views of individual, structural, and divine explanations for poverty. Results show that members of conservative Protestant denominations are more individualistic than Catholics and the nonaffiliated. African American Protestants were significantly more structuralist than conservative Protestants. African American Protestants are more likely than conservative Protestants, and both are more likely than Catholics, the nonaffiliated, and those with “other” beliefs, to believe that divine intervention is an important explanation for poverty.     

How secular is Europe?

A large body of literature has developed, yielding evidence that religion in general and Churches and Church leaders in particular have lost their once dominant position in contemporary Europe. Evidence is often cited in declining levels of church attendance. Whether Europe should also be qualified as secularized in terms of religious beliefs remains unclear. In this paper we investigate the degree to which European people are secular, focusing not only on religious practices, but also on beliefs. We argue that trajectories of religious change occur all over Europe, but not at similar speeds. We formulate hypotheses regarding the differences in the degree to which individuals and societies are secularized. Data from the recent European Values Study surveys are used to empirically test these hypotheses concerning patterns of variation in religious beliefs and practices. The findings provide evidence in favour of secularization theories and in contradiction to rational choice theories. In Europe, religious pluralism produces not higher levels, but lower levels of religiosity. The findings also reveal that religious denomination as well as cultural and socio-economic heritages are important factors in explaining the patchwork pattern in levels of religiosity and religious participation in contemporary Europe.     

Building an ideological fortress: the role of spirituality,encapsulation and sensemaking 1

An ethnography explores the role of religious values and beliefs in building an “ideological fortress”: a worldview that is seemingly impervious to attack. Specifically, this study develops the metaphor of an ideological fortress and how spirituality serves as “bricks”, “wall”, and “mortar” in that fortress. Used in these ways, religious values and beliefs facilitate member sensemaking by helping to socially encapsulate members, and by patching up inconsistencies within the ideology (i.e., “ideological holes”). Implications for the role of spirituality in organizational sensemaking and control are discussed.     

CROSS‐NATIONAL MORAL BELIEFS: The Influence of National Religious Context

International surveys have documented wide variation in religious beliefs and practices across nations, but does this variation in the national religious context make a difference? Building on existing theory, we explain why religion should have both micro‐ and macro‐level effects on morality not sanctioned by the state and why the effects of religion differ from other forms of culture. Using two international surveys and hierarchical linear modeling techniques we sort out the effects of national context and personal beliefs on morality with and without legal underpinnings. We find that national religious context, the respondent's age, and religious beliefs and practices are the most consistent predictors of the sexual morality index. For morality sanctioned by the state, however, the effects for personal beliefs and practices are attenuated, and the effects of the national religious context are no longer significant.     

Negotiating Symbolic Boundaries in Conflict Resolution: Religion and Ethnicity in Turkey’s Kurdish Conflict

This article is an inquiry into understanding why supranational religious identity often fails to act as a conflict resolution tool in religiously homogenous ethnic conflicts. Narrowing its focus down to the role of religious elites as potential peacemakers in such conflict zones, it proposes the divergence in their conceptualizations of religious and ethnic identities as an explanatory factor. Building on 62 in-depth interviews conducted in Turkey with Sunni Muslim Kurdish and Turkish religious elites, it identifies a three-fold typology of religious and ethnic identities, as conceptualized by these elites: 1) religio-ethnic; 2) ethno-religious; 3) religious. After exemplifying each category with interview data it demonstrates the role these distinctions play in preventing the successful implementation of “Muslim fraternity” as a solution to the Kurdish conflict in Turkey. With these findings, the article contributes to both the literature on religion in conflict resolution and that on identity formation and boundary making. While it invites the former to turn its gaze from macro-level structural factors to meso- and micro-level cultural factors in analyzing religious elite involvement in conflict resolution, it invites the latter to stop employing “ethnicity” as an all-encompassing term (that covers a vast array of identity markers including religion) and focus, instead, on the gradations between religion and ethnicity as sources of identity.     

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.     

Conflicting or Compatible: Beliefs About Religion and Science Among Emerging Adults in the United States1

A wide‐held assumption is that increased religiousness is associated with stronger perceptions of a conflict between religion and science. This article examines this assumption using four distinct questions asked on the third wave of the National Study of Youth and Religion (NSYR). Results indicate a variety of viewpoints for constructing the relationship between science and religion, rather than a simple conflict‐compatibility continuum. Further, findings suggest that increased religiousness among emerging adults is associated with a stronger agreement in science and religion’s compatibility, rather than conflict. Incorporating New Age or non‐Western spiritual tradition and a strict adherence to fundamentalist Christian doctrine are associated with complex configurations of beliefs on the relationship between religion and science. Collectively, the findings among emerging adults contradict traditional assumptions about how religious experiences influence beliefs, suggesting that such social factors may influence beliefs and attitudes uniquely at different points in the lifecourse or across generations. More broadly, the findings speak to the ongoing debate about the extent to which differing social experiences may produce consistent or discordant sets of beliefs and values, and in turn how particular configurations may impact strategies of action across a range of life domains.     

Youth Culture Religious Movements: Evaluating the Integrative Hypothesis*

This paper assesses the “integrative hypothesis” as an aid to understanding the current emergence of new religious movements appealing mainly to young persons. Four ways in which these movements reintegrate young persons into the social system are identified: adjustive socialization, combination, compensation, and redirection. The limitations of each of these as an explanation for the integrative consequences of youth culture religious movements are discussed. A distinction is made between adaptive movements which actually appear to reassimilate social “dropouts” into conventional instrumental routines, and marginal movements which appear to take converts out of conventional roles and routines, but which also perform latent tension management functions for the social system. The correlated properties of adaptive and marginal movements and the tendency for marginal movements to evolve into adaptive movements are discussed. Finally, the problem of “reductionism” in analyzing religious movements in terms of their latent integrative “functions” is discussed.     

Religiosity as a predictor of students' political attitudes

This paper analyzes the relationship between students' level of actual religiosity and their sociodemographic characteristics, political orientation, and political attitudes. The paper is based on an online survey conducted at the University of Rijeka (N = 624) in 2021. The vast majority of our respondents (90%) received the three holy sacraments of initiation in their early childhood and attended Catholic religious education at school. The explanation of the significantly less actual religiosity of students is approached from the position of Pickel's contextualized theory of secularization. Relying on Voas and Day, a composite variable distinguishes highly religious students, moderately religious students, weakly religious students, and non-religious students on the basis of the respondents' positioning toward religious self-identification, beliefs, Church attendance, and the importance of religion in one's life. Statistically significant correlations between actual religiosity and political orientation were established. Very religious Catholic students, who are the least numerous and the least homogenous category, are more inclined to right-wing political orientation and reject ethno-nationalism/anti-multiculturalism less and accept clericalism more than other categories of students. In a broader sense, this study reveals that a large number of respondents distance themselves from religion and the Church at student age despite their experience of formal religious socialization at school age. Furthermore, the results suggest that the synergy of the liberalizing effect of education and the tolerant sociocultural atmosphere of an area reduces the influence of religiosity on the political attitudes and orientation of students.     

“The Compass of Our Life”: A Qualitative Study of Marriage and Faith Among Chinese Immigrants

Twenty highly religious Chinese Christian married couples (n = 40) were interviewed to examine how religious faith influenced their perceptions of marriage and family life. Most participants held advanced graduate degrees (14 PhD and 13 MS degrees). Their ages ranged from 28 to 66, and the number of children ranged from one to four. Grounded theory methods (including open coding and axial coding) were applied to analyze the data. Based on the interview data three emergent themes were identified: (1) Moving from atheism to theism (“God is love”), (2) changing perceptions of marriage (“Marriage is established by God”), and (3) a new priority (“Put God first”). Supporting qualitative data are presented in connection with each theme. Implications for research and practice related to Chinese immigrants’ marriage and family in the United States are discussed.     

The great antagonism that never was: unexpected affinities between religion and education in post-secular society

A persistent sociological thesis posits that the spread of formal education causes an inevitable decline in religion as a social institution and diminishes adherence to religious beliefs in postindustrial society. Now that worldwide advanced education is a central agent in developing and disseminating Western rationality emphasizing science as the ultimate truth claim about a humanly constructed society and the natural world this seems an ever more relevant thesis. Yet in the face of a robust “education revolution,” religion and spirituality endure, and in certain respects thrive, thus creating a sociological paradox: How can both expanding education and mass religion coexist? The solution proposed here is that instead of educational development setting the conditions for the decline and eventual death of religion, the two institutions have been, and continue to be, more compatible and even surprisingly symbiotic than is often assumed. This contributes to a culture of mass education and mass religion that is unique in the history of human society, exemplified by the heavily educated and churched United States. After a brief review of the empirical trends behind the paradox, a new confluence of streams of research on compatible worldviews, overlapping ideologies, and their enactments in educational and religious social movements illustrates the plausibility of an affinity argument and its impact on theory about post-secular society.