“对话”的张力解读

＂对话＂本是主要针对宗教之间的对话。从对话的目的在于减少冲突的角度看,对话的意义和范围就不应仅限于教义、教理。因为,宗教现象始终处于和社会其他要素的互动关联中,同时,这些要素自身也会在社会的发展与现代化进程的大背景中有所变化。本文认为,对话应该有更广的范围,宗教团体、民间社会和政府管理系统是可以参与到减缓张力强度的对话框架中的三个社会系统。在对话过程中每个参与者都需要注意主位立场与客位立场的关系,我们若不能理解主位的限制,就难以化解紧张关系。     

农村宗教文化的存在与变迁——对晋城市金村镇宗教文化的考察

通过考察晋城市金村镇道教和佛教文化的发展状况,可以发现地方经济的发展对农村宗教文化具有某些保护和激活作用,农村宗教文化中的某些思想观念对地方经济、政治和文化等的发展也有促进作用。农村科技、教育、社保和文艺的发展对农民的宗教信仰具有某些抑制作用,但农村科技、教育、社保和文艺发展中的结构性缺失,则为农民的宗教信仰留下了空间。农村家庭小型化、农村人口老龄化和农民单身族的存在,对农村宗教文化的发展也有重要影响。     

明清徽州节烈妇女的宗教信仰

明清徽州社会对佛教和道教是比较排斥的,但佛教教义对妇女却特别有吸引力。明清徽州大量的节烈妇女,过着一种极为幽闭的生活,必然要寻求一种精神的寄托。她们信仰的宗教主要是佛教,其形式以在家吃斋、诵经、奉佛为多,也有入寺烧香及出家为尼的。她们信仰宗教的动机包括消弭痛苦、抵抗逼嫁、祈福禳灾及寄托来世等。她们正是通过对宗教的信仰来抚慰失去亲人的创伤,祈求未来的平安,从而达到自我心灵的安慰。     

Individualism and Collectivism in Israeli Society: Comparing Religious and Secular High-School Students

Triandis' theoretical framework, concerningcultural patterns labeled individualism andcollectivism, is probed with regard to the religiousmarker in the Israeli Jewish society. Three methods areused to examine collectivism-individualismconstructs in 185 religious and 956 secular high schoolstudents: value items, interest in different domains ofhistory, and attitudes toward political issues. A common collective basis of mutual value consensus wasfound in the two groups; however, as predicted, therewere differences between secular and religious studentson the three kinds of items, since the religious scored higher than the secular students onitems emphasizing collectivist orientation. Thedifferences, however, do not fit the common theoreticalframework of collectivism-individualism, but rather tend to reflect the distinction between in-group anduniversal collectivism.     

Client-led Spiritual Interventions: Faith-integrated Professionalism in the Context of a Christian Faith-based Organisation

Focused on the professional practice habits of Christian social workers and counsellors, this article explores the question of good practice when working therapeutically with clients asking to discuss spirituality and faith. Interviews with 10 senior practitioners who are practising Christians as part of a qualitative study revealed several common experiences when working with clients actively seeking to explore faith and spirituality: (1) using flexibility, discernment, and a client-led approach; (2) trust in God and spiritual receptiveness; and (3) managing tensions between professional, personal, and organisational values. The implications of the study highlight the requirement for professional integrity, to include practising within one’s range of competence, and the value of ongoing professional development to support good practices when working with religious clients.     

Ritual Power: Risk,Rumours and Religious Pluralism on Lombok

This article shows how rituals occupy a key role in the negotiation of inter-religious relations on the island of Lombok. Building on the argument set out in Howe’s 2000 article on ‘Risk, Ritual and Performance’ in the Journal of the Royal Anthropological Institute that the anthropology of ritual has much to gain by focusing on risk, this article takes the rhetorical evocation of risk as a focus of inquiry, thereby refining understandings of how ritual efficacy are discursively generated. Examining a contested Hindu ritual performed in 2007, the article traces the representations of risk being mobilised by three sets of actors with stakes in the performance, showing how the ritual was a compromise co-produced by the Hindu Balinese organisers, Sasak Muslim groups and government officials. The article also uses this controversy to illustrate that Balinese and Sasak, despite adhering to different religions, share key assumptions about the power of ritual.     

Differentiating Contemporary Racial Prejudice from Old-Fashioned Racial Prejudice

The present study addresses the distinction between contemporary and old-fashioned prejudice using survey data from a national sample (n = 600) of self-identified whites living in the United States and interviewed by telephone in 2001. First, we examine associations among indicators of contemporary and old-fashioned prejudice. Consistent with the literature, contemporary and old-fashioned prejudice indicators represent two distinct but correlated common factors. Second, we examine whether belief in genetic race differences uniformly predicts both types of prejudice. As might be expected, belief in genetic race differences predicts old-fashioned prejudice but contrary to recent theorizing, it also predicts contemporary prejudice.     

中东地区的宗教文化遗产及其保护

由于地理位置独特和多民族汇聚,珍贵而独有的古老宗教文化遗迹在中东地区比比皆是。中东宗教文化遗产有其特殊的表现方式、外在审美价值、精神内涵和历史意义。但该地区的宗教文化遗产具有易受攻击性、掠夺性和价值不可取代性等特点。战争、人为因素、自然环境等多方面原因使这些遗产遭到了严重的破坏,并正面临着新的威胁。对中东地区宗教文化遗产的保护应从强化保护意识、建立专门教育机制、加强国际合作与对话、利用高科技手段等诸多方面入手。     

当代国际恐怖主义的“宗教动员”

以宗教名义进行社会动员,是当代全球恐怖主义的一个重要特征。宗教动员下的恐怖主义已成为当代恐怖主义的主导势力,并经历了三重路径,且每条路径中都表现出国际“安全阀”遭到双重的破坏和挑战。梳理当代国际恐怖主义因“宗教动员”而泛滥的路径,可以为国际反恐提供某种思路,从而消除恐怖主义进行“宗教动员”的不良后果,并优化良好的宗教发展环境。     

当代大学生宗教信仰探析与引导

大学生宗教信仰教育是加强和改进大学生思想政治教育工作的重要内容。当前大学生信教的比例从绝对数来看已经不是少数,宗教与大学生的距离越来越近,宗教暧昧现象日益普遍。高校应坚持宗教与教育分离、宗教为社会主义现代化建设服务的原则,培养大学生的科学精神,切实加强对他们的心理健康教育。