Risk Aversion,Shortage Economy,and Gender Differences in Religious Activities in China

The vast majority of studies in the sociology of religion show that women are more religious than men. We test a rather controversial conclusion that these differences stem from gender differences in risk aversion. Utilizing Yang's shortage economy perspective on religion in China, we argue that risk is inherent in gray market religious activities. From the risk aversion perspective, we hypothesize that women should participate in gray market less than men. Using the 2007 Spiritual Life Survey, a study of 7,021 respondents in the People's Republic of China, we model gender differences in the number of reported gray market religious activities during the previous 12 months. Our analysis fails to find support for the risk aversion hypothesis. We find that women report significantly more gray market activities than men, even after controlling for a variety of theoretically important variables. Implications for theory and research are discussed.     

DEREGULATION AND THE RELIGIOUS MARKET IN TAIWAN: A Research Note

The religious economy model predicts that when encountered with competition, loosely organized religions will fail or will be transformed into congregational religions. Over time, competition will drive congregational religions to establish an extended relationship with their consumers by generating exclusivist claims and exclusivist socialization. And thus exclusive religion tends to occupy the biggest market share. This model, however, has rarely been tested empirically. By analyzing religious trends in Taiwan after the deregulation of the late 1980s, we find that state suppression contributed to the weakness of organized religion while enhancing the popularity of unchurched congregational religions in Taiwan. We also find that deregulation is associated with the rise of organized and congregational faiths. But whether or not these newly organized religions become exclusive or not needs further studies. Implications of the findings for future research are offered.     

Longitudinal Trends of Religious Groups in Deregulated Taiwan: 1990 to 2009

Religious economies theory predicts that in a deregulated religious market, well‐organized religions will thrive, and loosely organized religions will struggle and decline in membership. This research (1) tests this hypothesis with representative sample data from Taiwan between 1990 and 2009; (2) contrary to religious economies theory, finds significant growth of folk religion in Taiwan; and (3) highlights the growth of religious commitment among Taiwanese Buddhism—evidenced by a decrease in the overall number of Buddhist adherents and an increase in the proportion of Buddhists who are formal converts. Additionally, neither significant growth in congregational religion nor organized, sectarian folk religion is detected in the analysis.     

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.     

RISK, RATIONALITY, AND RELIGIOUS PORTFOLIOS

This paper derives a theory of religious behavior and organization from the assumption that people seek to limit the risk associated with their religious activities. Alternative risk reduction strategies lead to different styles of religion: one centering on collective production, exclusivity, and high levels of commitment; another centering on private production, diversified consumption, and fee-for-service transactions. Western religions, particularly their more sectarian forms, exemplify the collective style, whereas Asian and New Age religions approximate the private.     

Religious Belief Transformation: A Study of This Worldly Religion*

The controversy over contemporary this worldly religious beliefs’social effects is reviewed. Critics of cultic religious degenerations and eroding moral consensus disagree with cultural relativists on the central themes of today's this worldly religions, their relation to more classical other worldly religious themes, and the appropriate group for evaluating this worldly religions’effects. These general issues are addressed through a content analytic study of the Transcendental Meditation Movement's belief system. Over a twenty-year span, other worldly Hindu themes were displaced by familiar this worldly religious themes, including this worldly benefits, practical utilitarianism, instrumentalized techniques, scientific authority, and God's accessibility for humanity's purposes. Religious belief transformation advanced as an integrated process interacting with movement organizational developments. Still, it is argued that criticisms of contemporary this worldly religions as causes of classical other worldly religious decline are spurious and obscure the integrative potential of minority religious beliefs.     

Abused Women in Taiwan Who Seek Religious Support

ABSTRACT

This research explores the types of religious healing that abused women use and surveys their experiences with these practices in Taiwan. Fifteen semi-structured interviews were conducted with a sample of abused women, who had been recruited from 12 agencies. The findings show that participants sought religious healing for a variety of reasons, and that they had both positive experiences (e.g., useful religious support) and negative experiences (e.g., encountering deceptive jitongs and spending a large amount of money on services) regardingr the support provided by different religions. This study also found that women who believed in traditional Eastern religions had more negative experiences than women who believed in Western religions.     

Spatial turn,beyond geography: a new Agenda for sciences of religion?

Relying on a review of recent literature (and, sometimes, older publications), this paper attempts to highlight issues relating to the ‘spatial turn’ in religious studies. It outlines a series of developments in the study of religions related to issues in space, location and territory that have been enhanced by the intellectual framework of globalism and the empirical context of globalization. The challenges of such a geographic focus on religions are epistemological, theoretical and methodological. An examination of new and not-so-new issues in geographic approaches to religion shows how topical the perspective is, and how necessary it is to think the geography of religion beyond the boundaries of geography. In what ways do these new regimes of territoriality, these new concepts of religious space, and these new methods to understand the changes of material and cultural expressions of religion, whether wide-scale or local, partake on a paradigmatic shift? And how promising is it?     

Tracing the roots of mindfulness: Transcendence in Buddhism and Christianity

The field of social work has embraced mindfulness skills in the training of social workers and as an intervention used in practice. However, there is little discussion regarding the theoretical or religious roots of mindfulness. In addition, social workers often employ mindfulness by practicing within a behaviorist frame. Missing from this behaviorist frame are the historic religious definitions, aims, and values of mindfulness, which lead to a fuller understanding of mindfulness in social work practice. This article traces the religious roots of mindfulness to clarify its goals in both Buddhism and Christianity, with an emphasis on the Mahayana branch of Buddhism and the contemplative and mystical traditions within Christianity. In both religions, mindfulness leads one to an experience of transcendence, assisting the follower to realize that the self belongs in relationship with a divine oneness in Buddha nature, that is believed to be intrinsic to all sentient beings (in Buddhism), or a divine God through the person of Jesus Christ (in Christianity) where the self is retained. Social workers uphold the values of mindfulness and the profession itself when being sensitive to root mindfulness practice within its historical and religious contexts, particularly within Buddhist and Christian faith systems.     

Immigration,religious diversity and recognition of differences: the Italian way to multiculturalism

Migration entails, among other consequences, the presence of different cultures and religions. Italy, being a latecomer among immigration countries, has had specific difficulties in acknowledging the new cultural and religious pluralism brought by migrations, due to lack of knowledge and reflection in this sphere. In the more recent context of social and cultural change in Europe, Italian society is also going through a phase characterised by reactive identities and cultural conflicts. They are producing a diffused anti-multiculturalist opinion, even though multiculturalist policies have not been openly implemented. Thus, on the one hand, this situation has so far prevented a real recognition of cultural and religious differences, particularly concerning Islam. But on the other hand, positive actions in favour of migrants can also be observed, especially at the local level.     

Newspaper Coverage of Christianity in South Korea, 1996–2005

This study analyzes a sample of 2,614 news articles dealing with religions published in Chosun Ilbo from 1996 to 2005, focusing on how this major newspaper covered Christianity in terms of its tone and frames. The results show that this religion was portrayed in a neutral or positive manner and that both Protestants and megachurches were mostly considered providers of social work services. These findings have implications for academic, media, and religious sectors.     

Comparaison des représentations des amish et des mormons fondamentalistes (FLDS) dans deux téléréalités américaines

This research explores the representations of two minority religions in United States, the Amish and the fundamentalist Mormons (FLDS), in two reality shows produced in 2013: Breaking Amish and Breaking the Faith. To which extent these reality shows contribute to reinforce stereotypes about these minority religions? The hypothesis postulates that there is a convergence in the representations of minority religions in these reality shows which contributes to the reproduction of stereotypes. Based on theories of identity construction and on the study of new religious movements, the analysis shows that the same guiding lines are recurrent in both reality shows.     

伊朗政治合法性与宗教合法性之构建

伊朗政治合法性和宗教合法性的构建一直受到重视,因为这有利于社会的长治久安。其政治合法性和宗教合法性的构建需要深厚坚实的基础,但处理好两者关系需要漫长的实践过程。本文以伊朗历史上具有代表性的政治制度和宗教为例,说明伊朗政治合法性和宗教合法性构建的意义、基础、途径、两者间关系及其过程。面对全球范围内的物质和精神的冲击,伊朗面临的问题是在当今国内外新形势下,如何重新构建和巩固政权的政治合法性和宗教合法性。     

Religiosity, denominational affiliation and sexual behaviors among people with HIV in the United States

This study sought to describe religiosity and denominational affiliation among the U.S. population living with HIV and to test whether either is associated with HIV-related sexual risk behaviors. A nationally representative sample of 1,421 people in care for HIV, 932 of whom reported recent sexual activity, was utilized. Religiosity was associated with fewer sexual partners and a lower likelihood of engaging in unprotected sex and in high-risk sex. Catholics were less likely to report unprotected sex than were other Christians, adherents of non-Christian religions, and those reporting no religious affiliation. Catholics were also less likely than other Christians to report high-risk sex and reported fewer sexual partners compared to those of non-Christian religions. We did not observe a difference between Catholics and Evangelicals in the three sexual behaviors investigated. Results suggest that religiosity and some religious teachings may promote safer sex among people with HIV.     

Women’s Agency in Gender‐Traditional Religions: A Review of Four Approaches

The concept of agency is useful for feminist research on women in gender‐traditional religions. By focusing on religious women’s agency, scholars understand these women as actors, rather than simply acted upon by male‐dominated social institutions. This article reviews the advantages and limitations of feminist scholarship on the agency of women who participate in gender‐traditional religions by bringing into dialog four approaches to understanding agency. The resistance agency approach focuses on women who attempt to challenge or change some aspect of their religion. The empowerment agency approach focuses on how women reinterpret religious doctrine or practices in ways that make them feel empowered in their everyday life. The instrumental approach focuses on the non‐religious positive outcomes of religious practice, and a compliant approach focuses on the multiple and diverse ways in which women conform to gender‐traditional religious teaching. This article concludes by discussing the future direction of scholarship.     

"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.     

中东恐怖主义产生的原因

中东地区的恐怖主义产生和发展与其宗教、民族、历史、文化有密切关联。宗教极端主义分子常为他们的恐怖活动披上神圣的宗教外衣以实现其政治目的。中东地区的各种社会问题长期得不到公正解决加剧了不同宗教、文明间的碰撞，刺激了恐怖活动的发生。     

Being engaged in the World (nhập thế) and the secular state in 20th century Vietnam. Approaching two notions through Hòa Hảo Buddhism history

Hòa H?o Buddhism belongs to that traditional lay and frugal buddhism encouraging practicing at home (tu t?i gia) while being engaged with the world (nh?p th?). It appeared in Southern Vietnam at the end of the 1930’s. Obviously, colonial contest and economic depression have played the part of a powerful catalyst in the spread by a young charismatic and reformist character of this millenarianism. Then, during three decades of postcolonial and cold wars (1945–1975), this New Religious movement hardly expressed its Buddhist ethic of social statements in order to lend moral support and material protection to the local peasantry. Eventually, at the end of the war, this autonomous Buddhist community finally tried to morph again into a legal religion at a time when the Vietnamese Communist Party had to urgently impose a new sovereign socialist republic (1976). In other words, the new regime had to reunify the Nation and build a new secular state. In the southern part of the country, the replacement of a former liberal regime (Republic of Vietnam) by a socialist republic (called formerly a Democratic Republic in Northern Vietnam) completely changed the nature of the State-Church relations. Therefore, many religious groups’ agencies suffered a drastic blow as these groups were subordinated to the Patriotic Front and its mass organizations. Nevertheless, in 1991, the reorientation of the religious policy officially reaffirmed the religions’ social utility. Since then, new debates emerged to define the nature of the social actions of religious groups and then to delineate the legal sphere of their activities in this secular state. This essay intends to question how the two notions of being engaged with the world (nh?p th?) and that of the secular state (nhà n??c trung l?p th? t?c) interacted during these last decades. To tackle this pivotal issue, we focused on the specific implementation of Hòa H?o social activism, from 1940’s until now, to underline how this activism evolved under different political regimes and how a new culture of social service has been promoted since the Hòa H?o official church was recognized in 1999 and achieved years later. It questions more generally how religious groups can negotiate with the state for the emergence of a civil society or, at least, for the acceptance of their own tribute to the prosperity of the Nation.

     

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.     

Die politische Dimension der sozialen Form

In an increasingly heterogeneous society, learning at school about religions and religious differences is becoming more and more important. However, individual approaches differ distinctly. Besides common educational approaches we mainly find ones specially designed for religiously homogenous groups. The chosen form, however, is not without consequences and therefore already politically relevant. The allocation into religiously homogeneous groups draws a boundary between inclusion and exclusion, thus indicating commonalities as well as differences. Focusing on John Dewey’s democratic considerations and with reference to a current research project the paper discusses the consequences of limiting social interaction, common experiences and learning processes to separate forms of religious instruction in Austrian public schools. In doing so, it analyses and discusses the challenges of such an approach and its consequences for education in democracy in a pluralistic society.