Strengthening Purity: Moral Purity as a Mediator of Direct and Extended Cross-Group Friendships on Sexual Prejudice

The present research investigated whether enhanced perceptions of moral purity drive the effects of intergroup cross-group friendships on the intentions to interact with homosexuals. High-school students (N = 639) reported their direct and extended cross-group friendships with homosexuals as well as their beliefs regarding the moral character of the sexual minority. Participants further reported their desire to interact with homosexuals in the future. Results showed that both face-to-face encounters and extended contact with homosexuals increased their perceived moral purity, which in turn fostered more positive behavioral intentions. Results further revealed the specific role of moral purity in this sense, as differential perceptions along other moral domains (autonomy and community) had no mediation effects on behavioral tendencies toward homosexuals. The importance of these findings for improving intergroup relations is discussed, together with the importance of integrating research on intergroup contact and morality.     

On Old-Fashioned Versus Modern Homonegativity Distinction: Evidence From Poland

Psychological research on prejudice against homosexuals distinguishes between old-fashioned (traditional) and modern (contemporary) homonegativity, which differ with regard to their content, correlates, and consequences. The current research offers evidence for the validity of old-fashioned versus modern homonegativity distinction in the post-communist, East European context. In Studies 1 and 2 (Ns = 295 and 327, respectively) the Polish adaptations of the non-gendered and gendered Homonegativity Scale (Morrison, Parriag, & Morrison, 1999) and the Modern Homonegativity Scale (Morrison & Morrison, 2003) were developed. Furthermore, divergent (discriminant) validity of traditional and contemporary anti-homosexual prejudice was demonstrated. Old-fashioned and modern homonegativity exhibited differential relationships with social distance and support for same-sex couples’ relational rights.     

Negative Religious Rhetoric in the Lives of Black Cisgender Queer Emerging Adult Men: A Qualitative Analysis

Given the intersection of racial, religious, and sexual identities for Black queer populations, the current study examines sexuality-related religious rhetoric. Twenty Black cisgender queer men were recruited to participate in a qualitative interview. Using thematic analysis, the research team identified four themes: negative religious rhetoric, personal consequences of negative religious rhetoric, social consequences of negative religious rhetoric, and growth from negative religious rhetoric. Participants explained the pervasiveness of negative religious rhetoric within their churches and family structures. Men also conveyed how negative religious rhetoric frames societal ideologies around same-sex behavior, often condoning violence toward queer populations. Although men had negative experiences, participants articulated the importance of using oppression as a platform for growth. Black cisgender queer men are present within religious institutions; however, such negative religious rhetoric may negatively affect their mental and physical health. Researchers, clinicians, and clergy should consider the ways negative religious rhetoric marginalizes queer populations.     

Narratives from the neighbourhood: The discursive construction of integration problems in talkback radio1

This paper examines how speakers deploy narrative devices in talking about Sudanese refugees. Particularly, we show how narrative constructions form an important basis for the advancement of accounts about integration problems into the local polity. We analyse talkback ‘phone‐in’ calls to a local Adelaide radio station that provide callers an opportunity to give accounts of events and social phenomena that concern them in their local settings. Analysis shows that speakers regularly deployed narrative constructions, first‐hand ‘witnessing’ devices that functioned to legitimate accounts as veridical versions of events, and contrast devices to explicate the moral and behavioural aberrance of Sudanese refugees. The analysis illustrates how these discursive devices function rhetorically in interaction, in ways that differentiate Sudanese refugees as problematic. Through this analysis, we contend that narrative devices precipitate and bolster socio‐political policies that have serious, negative consequences for Sudanese refugees.     

百年来羌族宗教研究的回顾与反思

宗教现象是民族学者了解羌族文化的一个极重要的方面,对羌族宗教研究作回顾与反思有重要价值。二十世纪初,英国传教士、民族学者陶然士以传播论为依据,认为羌族是希伯来人的子孙后代和一神论者。三十年代,美国学者葛维汉以鲍亚斯的文化相对主义研究羌族宗教信仰,批评陶然士的观点。中国民族学家胡鉴民以功能论来论证羌族原始宗教是羌族文化的本质。从五十年代到现在,中国民族学者结合了欧美以及我国民族学的传统,对羌族宗教信仰进行研究,基本上与前辈一脉相承。不同之点,过去是筚路蓝缕,现在是日渐茁壮。胡鉴民认为宗教是“羌族文化中最可宝贵的一部分”的概念,促成了一种新形态的研究模式,其影响是深远的。学界对白石崇拜信仰研究已逐渐成为羌族研究里的显学。     

试论乔纳森·爱德华兹的宗教思想

乔纳森·爱德华兹在领导美国殖民地时期大觉醒运动的过程中,通过上帝的至高无上性、宗教情感论、千禧年主义和经济理论四个方面的宗教思想对人们进行布道,试图改变基督教信仰日益淡漠的问题。他的宗教思想唤醒了人们的宗教热情,改善了北美殖民地的道德水平,为美国革命奠定了理论基础,并在一定程度上促进了北美殖民地经济的发展。     

从德尔苏透析赫哲族的宗教观

赫哲族是我国东北渔猎民族之一,它和我国其它的少数民族一样,有自己的宗教信仰和灵魂观念。他们崇拜自然,崇拜鬼神,相信万物有灵。对自然物、动物以及灵魂都有自己的观念,形成了赫哲族传统的宗教观,为我们今天研究赫哲族人的生活习俗、文化传统提供了重要的依据。     

杜维明对儒学宗教性问题的方法论批判

杜维明对贯彻新儒学三期的儒学宗教性问题进行反思,指出以西方话语为背景展开的新儒学研究等于是将儒学客体化,而儒学的真实问题以及精神特性就在这种主客二分的思维中消隐了。杜维明放弃了从终极存在的角度追问儒学宗教性的思路,回归人自身,从儒学中寻找人对于终极存在的体验,提出儒学独特的认知方式--“体知”。由此得出的结论是,儒学的宗教性在于对终极存在的肯认与追求。     

西方社会的邪教控制模式及其文化分析

西方社会允许邪教合法存在、但依法监控其活动以防范邪教犯罪行为发生的邪教控制模式是西方社会特定的宗教文化、政治文化和法律文化的产物。从文化的角度看,这种模式既有其合理的一面,又有着致命的缺陷。西方社会对这种缺陷进行了文化上的检讨,但由于自由主义文化内在的缺陷使得已有的检讨不彻底,也无法为更有效地建立反邪教模式提供文化上的支持。     

文史研究方法的若干思考

随着人类对本体论的认识愈益深入,作为求知可靠基础的理性已受到严重的质疑。而以归纳推理为核心的中国文史研究的传统范式,该如何克服固有的缺陷和寻求新的拓展,以及怎样避免滑入不易觉察的陷阱,就成为一个值得费心思量的问题。