Subjective well‐being in the new China: religion,social capital,and social status

We present the first nationally representative evidence on the relationship between religion and subjective well‐being for the case of China. Research on Western societies tends to find a positive association between being religious and level of well‐being. China provides an interesting critical case as the religious population is growing rapidly and the religious and socioeconomic environments are profoundly different from Western societies, implying different mechanisms might be at work. We hypothesize to find a positive association between religion and well‐being in China too, but argue social capital, for which strong evidence is often found in Western societies, is unlikely to be an important mechanism because religion in China is generally non‐congregational. Instead, we argue that the private and subjective dimension of religion matters for well‐being in China by helping adherents have an improved sense of social status relative to the non‐religious in the context of rapid social change and growing inequality. Our results generally support these predictions.     

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.     

“A Community of Communities”– Catholic Communitarianism and Societal Crises in Ireland, 1890s–1950s1

Abstract This article argues that discourse on community as a socio‐political problem needs to be located within historical, institutional, and socio‐structural contexts if it is to be properly understood. In particular, it suggests that the role of religion in promoting forms of communitarian discourse and practice needs to be given greater attention than it has hitherto received within the social sciences. The article pursues this argument through examination of the religious discourse on community cultivated and promoted by the Catholic Church in the nineteenth and twentieth centuries. By providing an analysis of its role in Catholic responses to three major socio‐political crises in Ireland between the 1890s and 1960s, the paper suggests that not only does socio‐religious discourse on community constitute a powerful alternative to secular social‐scientific discourses, but that such discourse is particularly effective in helping to constitute specific groups as communities, given favourable sociological conditions.     

Family,religion, and work among Arab American women

Using data from a national survey of 501 Arab American women, this study examines the extent to which family behavior mediates the influence of religion on women's labor force activity. Prior research on families has largely overlooked the role of religion in influencing women's labor force decisions, particularly at different stages of the life cycle. The analysis begins to address this gap by examining whether religious affiliation and religiosity have direct relationships to women's work behaviors, or whether they primarily operate through family behaviors at different phases of the life course. The results show that religiosity exerts a negative influence on women's labor force participation, but only when children are present in the home. Among women with no children, religiosity has no effect on employment.     

Moving Beyond Agency: A Review of Gender and Intimate Relationships in Conservative Religions

Studies of gender regimes within conservative religion have often focused on the dynamics of intimate relationships to separately analyze women's agency and men's authority. By bridging studies of men and women in a variety of intimate relationships, this article provides a relational analysis of how gender and religion intersect in daily life. Given the importance of marriage within conservative religions, I first review studies of married women and married men to illustrate the varied ways these institutions intersect. Next, I present findings from the limited but burgeoning scholarship on those who have not yet or cannot live up to the religious goal of heterosexual marriage: unmarried heterosexuals and gay and lesbian relationships.     

Bridges and Barriers: Religion and Immigrant Occupational Attainment across Integration Contexts

This article advances knowledge about context‐dependent impacts of religion on immigrant structural integration. Drawing on theories of inter‐generational immigrant integration, it identifies and spells out two context‐dependent mechanisms through which religion impinges upon structural integration – as ethnic marker prompting exclusion and discrimination, or as social organization providing access to tangible resources. The propositions are empirically tested with nationally representative data on occupational attainment in three different integration contexts which vary in religious boundary configurations and religious field characteristics – the United States, Canada, and Western Europe. Using data from the US General Social Survey, the Canadian Ethnic Diversity Survey, and the European Social Survey, the article analyzes indirect and direct effects of religious affiliation and participation on occupational attainment among first and second generation immigrants. The analyses find only limited evidence for the assumption that in contexts with strong religious boundaries (such as Western Europe and, to a lesser extent, Canada), immigrants face religious penalties in structural integration. By contrast, the analyses support the assumption that in contexts with a thriving religious field (such as the United States and, to a lesser extent, Canada), religious attendance tends to be positively related to occupational attainment, especially for the second generation. For the first time, the article empirically tests arguments about transatlantic differences in the role of religion for immigrant structural integration, and it suggests ways of better integrating micro‐oriented survey research with macro‐oriented institutional analysis.     

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.     

青年基督徒的信仰与生活实践

基于对武汉市一位青年基督教徒的个案式访谈,描述了他的信教史、生活观念和信仰实践以及他对中国宗教和社会、教会与组织之间关系的看法和认识,揭示出了信仰是如何在他的观念和实践中表现出来的,以及他是如何借用一般生活经验和中国的社会问题、文化问题来为他的信仰辩护的。以微观的角度对一个个案进行深入的分析,有利于认识了解基督徒的信仰生活状况,以及基督教在中国传播发展的条件、状况和影响。     

Pushing boundaries and blurring categories in digital media and religion research

As religious identity and spiritual practices transform and expand in the digital media moment, this article advocates for more critical scholarship on media and religion that examines the complex ways that individuals make meaning in the digital age. First, I present an overview of foundational media and religion theories that analyze the interactions between these ever‐changing fields, such as the culturalist tradition, mediatization theory, and the social shaping of technology approach. Furthermore, this essay highlights insightful research trends that blur distinctions between media spaces and complicate definitions of religion. Finally, a discussion of gaps in the scholarship will justify an argument for more theories centered in international contexts, as well as analysis of the relationships between media technologies, aesthetics, affect, identity and religious expression. These emerging approaches provide more in‐depth discussions of how the fast‐changing and ever‐complex digital culture is deeply connected to the evolving nature of religion and human existence.     

The trouble with 'inclusion': a case study of the faith zone at the Millennium Dome

Some sociologists of religion would argue that there has been a move away from ‘religion’, in terms of institutionalised dogmas and established corporate ways of believing, towards ‘spiritualities of life’ where the emphasis lies on the personal, the individual and the experiential ( Heelas, 2002 ; Wuthnow, 2001 ). Given the evidence for the apparent popularity of spirituality in contemporary Western society, it is surprising that between 1996 and 2000, the Zone concerned with religion at the Millennium Dome in Greenwich was re‐named from‘The Spirit Zone’to‘The Faith Zone’. A range of political, economic and religious interests lay behind the Zone’s re‐naming, and both the name (and the content) changed to reflect ‘religion’ rather than ‘spirituality’. The process of constructing the Zone thus moved in a diametrically opposite direction to some of the trends associated with religious belief in modern Britain. An investigation of the dynamics behind the construction of the Faith Zone at the Dome provides an opportunity to evaluate what ‘counted’ as religion ( Beckford, 2003 ) at a specific time and context in British society. The paper also shows that behind the Labour Government rhetoric of ‘inclusion’, various dimensions of spiritual belief and activity in Britain are excluded from the public sphere. When it comes to religion, taken‐for‐granted criteria operate – resulting in the prioritisation of the official, the ‘representative’, the ‘respectable’, and ‘the unified’ over the unofficial, the deviant, the private, and the contested. This paper looks at the struggles and the conditions associated with the idea and the policy of inclusion in relation to religion in modern Britain, using the Faith Zone at the Dome as a case study.     

Growing Up in a Diverse Society: Adolescents’ Interest in Parental Religious Socialization Messages

Because Western societies are becoming increasingly religiously diverse, the sociocultural context in which young adolescents currently grow up differs from that of their parents. This raises the question to what extent adolescents are interested in communicating with their parents about religion. In a cross-sectional study of 498 Belgian adolescents ages 12–18-years (mean age = 14.94, SD = 1.34), we examined how adolescent interest in communicating with parents about religion was related to the link between parental religious socialization messages and adolescent religious out-group attitudes. Testing two models, we aimed to understand whether (a) adolescent interest in communicating with parents about religion mediated the link between parental religious socialization and adolescent religious out-group attitudes or (b) parental religious socialization mediated the link between adolescent interest in communicating with parents about religion and adolescent religious out-group attitudes. Results revealed a dynamic interplay between study variables, and highlighted the importance of considering adolescent interest in communicating with parents about religion.     

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.     

Strategies for Assessing and Modeling Depressive Symptoms in Longitudinal Studies of Adolescents

Studying age‐related change in psychosocial behavior is difficult because manifestation differs with development. While the use of age‐appropriate measurement instruments addresses developmental differences, changes in measurement also challenge researchers’ ability to study developmental trajectories. Leveraging 8‐occasion data from 262 girls (baseline ages 11 and 17 years) participating in a cross‐sequential study spanning childhood to adulthood, this paper (1) highlights the needs of developmental researchers seeking to measure change across large swaths of development, (2) forwards an initial formula to convert Beck Depression Inventory‐II scores into Children's Depression Inventory scores and facilitate longitudinal analysis and understanding of how depression develops across adolescence, and (3) suggests collection and analysis of new data that would better facilitate researcher's linking of child‐, adolescent‐, and adult‐oriented measurement instruments.     

Religion and progressive politics in the United States

In recent decades, scholars interested in the role of religion in American public life have largely focused on the Christian Right or the role of religion in civic life. Compared to these extensive literatures, relatively little attention has been paid to the role of religion in liberal/progressive politics. Progressive religious voices are more widespread and more racially, socioeconomically, and religiously diverse than is typically recognized. Moreover, while these actors seek influence within the most visible political realms of elections and policymaking, they also focus on shaping the cultural identities, narratives, and discourses that undergird democratic life. This article offers a framework through which to conceptualize the progressive religious field of action and reviews the growing body of research on the individuals and organizations that comprise this field. It begins by examining the prevalence of progressive religious views and activities among the general public; reviews research on three different types of progressive religious political organizations (social movements, national advocacy organizations, and faith‐based community organizations) as well as religious congregations' efforts to spur members to progressive political consciousness and mobilization; and evaluates the place of progressive religion in American political culture. Finally, it points to fruitful areas for future research.     

Secularisation is an ecclesiastical regime of truth not a sociological event: a practical definition of religion re-visited

In a previous article, in this Journal (2011, 21.1) Steve Bruce put forward a practical definition of religion which he held out as offering considerable explanatory scope: religion consists of beliefs, actions and institutions which assume the existence of supernatural entities with powers of action, or impersonal powers or processes possessed of moral purpose. This article proposes that this definition holds dramatic explanatory scope that has yet to be realised by sociology. The element ‘moral purpose’ in that definition represents a not clearly acknowledged, but nevertheless substantial, agreement amongst sociologists that religion is a life-meaning-making enterprise defined by the imposition of moral order on a universe that is incomprehensible and indifferent to human existence. The full implication of that definition is the reversal of the conventional perspective on secularisation. If the placement of life within a meaningful sense of existence is the domain of religion, it follows that today's secular placing is just as much a religious enterprise of world building. The use of supernatural entities is only one method to anchor that placement: they are a dispensable adjunct to religion. The Gods are representatives of the truly sacred fact, which stands independent of them, that human existence has to make meaning for itself. To treat the supernatural entities as essential to the definition of religion is to adopt an ecclesiastical conceit from which a sociological perspective needs to free itself. The way forward for sociology is to deconstruct the present regime of truth through the recovery of the secular religion that comprises today's life-meaning-making enterprise. The article falls into two parts. The first identifies elements of consensus among sociological theorists that religion is defined by life-meaning-making and seeks to reinforce that consensus with a range of working examples that illustrate different ways in which religious life-meaning is constructed. The second part develops theory and a selection of research avenues in the new task to characterise today's secular religion.     

RELIGIOUS CHANGE AND ADOLESCENT FAMILY DYNAMICS

Much more has been documented about the influence of religion on parenting practices than on how the former may shape family life from the perspective of adolescents. Building a conceptual model of religion and changing family relations, we assessed the particular influence of adolescent religious change on the dynamics of their relationships with their parents, and overall satisfaction with their families. Employing data from two waves of the National Longitudinal Study of Adolescent Health (Add Health), results suggested that growth in personal religious salience—how important religion is in adolescents' lives—is uniquely and consistently related to better family relations, even after accounting for behavioral changes—such as excessive drinking and drug abuse—that are detrimental to both religiosity and family relations.     

Religious Identity and Family Ideologies in the Transition to Adulthood

This article examines how religion shapes family ideologies in young adulthood. Using the 31‐year Intergenerational Panel Study of Parents and Children (N= 909), we find relationships between mother’s religious characteristics when her child was born and the child’s own family ideologies in young adulthood. Further, multiple dimensions of young adults’ religious identities are independently related to their family ideologies, suggesting unique influences of both religious service attendance and the importance of religion. Our results vary across time and family ideologies in interesting patterns, but relationships between religion and attitudes are remarkably consistent. From early in life, mothers’ and children’s religious characteristics shape family ideologies in ways likely to help explain relationships found between religion and family behaviors.     

Struktur und Identität des Nicht-Religiösen: Relationen und soziale Normierungen

With reference to recent research, the article outlines central elements of a sociological analysis of the non-religious. Starting with a definition of the non-religious via its relation towards the religious, we distinguish different forms of this relation and three levels of its analysis. Then we analyze two different societal constellations: a strong religious norm in the US, and a strong non-religious norm in the GDR. We show how an arena of conflicts emerges in the debates over religion, in which religious and non-religious positions struggle for dominance. We analyze different variations of non-religious positions in this context. In both constellations the non-religious position acquires a positive identity by reference to science. In one case this is motivated by the attempt to maintain the borders of the scientific field; in the second case it is motivated by a claim of superiority, which questions the legitimacy of the religious in general.     

Integrating Religion and Social Work in Dual Degree Programs

Abstract

This article offers challenges, suggestions and examples for integrating insights from religion and social work in the context of masters level dual degree programs that link social work and other fields of study about religion, such as theology, pastoral counseling, and religious studies. The author first relates some personal and professional experiences regarding his own journey during the past 30 years in trying to find ways to connect religious studies, pastoral counseling, and social work. Next, the article presents suggestions for mutually beneficial ways that fields for studying religion and social work can challenge each other. Finally, several practical suggestions are given for designing integrated religion and social work dual degree programs.