宗教社会学新范式探究——以罗德尼·斯达克的宗教市场论为中心

近年来,随着在学术界展开的宗教研究的深入,对宗教的实证研究开始成为宗教学者们关心的热点问题.在国际的宗教社会学研究领域,同样发生了被称为具有“范式转变”意义的理性选择论或宗教市场论.其领军人物是罗德尼？斯达克（Rodney Stark）,他把理性选择理论贯彻到了宗教社会学的研究当中,并且在信仰者个体、宗教群体（组织）之间建构一种“宗教市场”,并作为其研究对象,注重实证资料的收集,为中国宗教社会科学研究提供了一个全面的、系统的新范式.     

正确理解共产主义实现与宗教的消亡

宗教有着特定的社会作用,宗教的精神价值、人本取向和对主流文明的普适性,使宗教教育成为构建社会主义和谐社会的重要基石,共产主义实现也需要宗教教育的支撑。当共产主义到来的时候,生产力高度发达,人们精神境界极大提高,不同宗教的界限将被消灭,宗教将被代之以具有科学色彩的"心灵哲学"。     

Foreign Swamis at Home in India: Transmigration to the Birthplace of Spirituality

Women and men use local experience and experiences gained elsewhere when they embark on migratory projects to reconfigure social space and practices back home. To explore this claim, the authors argue that we must analyze the relationship between mobility and authority, especially how experiences of mobility bestow authority on the moving subjects. This argument is illustrated by an examination of three differently situated narratives from which two interrelated fields of analysis emerge. One field is related to how authority is perceived in relation to control. The other field is related to the kinds of experience that are produced through acts and narrations of movement and how these experiences become articulated to provide authority to individuals. The authors conclude that movement may subvert and / or reproduce authority, just as authority may be both a source and an effect of movement.     

Building on Mutual Goals

ABSTRACT

In this era of diminishing federal and state funds for social services, greater attention has been directed toward how social work and the religious sector can cooperate in providing services. This article suggests that social workers should move beyond this focus and begin to identify and join in collective action with local congregations or faith-based organizations, which take an activist approach toward community needs. The author uses a case study of an activist central city church to illustrate how churches can be involved in community change. Social workers are encouraged to consider all methods of collaboration with the religious sector that would lead to the mutual goal of community betterment.     

Armed masculinity,Hindu nationalism and female political participation in India

Male and female bodies as well as societal ideas defining cultural interpretations of masculinities and femininities are potent metaphors for expressing nation. This article examines two cultural expressions of nation and manliness – the Hindu soldier and warrior monk – disseminated by Hindu nationalist organizations in India. These images, among others, emerged from India's experience of British imperialism and are defined by values of martial prowess, muscular strength, a readiness to go to battle and moral fortitude. Men and women both respond to the call of a nationalism glorifying muscular warriors radiating an uncompromising moral resolve to defend their nation (us) against an easily recognizable enemy (them).

This article argues that this masculinized vision of nation carries important implications for women. Women enter this masculine environment through roles such as heroic mother, chaste wife and celibate warrior. Although divergent in their articulation at the grassroots, all three models of female behavior articulate two social themes. One, women's bodies represent national honor and two, this embodiment only works if women are chaste and virtuous. Indian feminists view such feminine activism with suspicion because the considerable empowerment women may derive from Hindu nationalist politics ultimately does not challenge the gendered power imbalances within the patriarchal Hindu family.     

环境习惯法研究

环境习惯法作为习惯法的一个重要组成部分,具有和习惯法相同的特性。因其多数扎根于少数民族地区,它是有其特殊的环境或生活习惯所引起的。本文的重点主要在于阐述环境习惯法发生机制、运行机制、发展趋势及对其今后的引导方向。     

辽朝女性教育述论

辽朝社会的女性教育以私学教育或社会教化为主,大凡政治素养、儒家经史、伦理道德、宗教信仰、尚武骑射均含其中,所涉内容广泛,丰富多彩。无论是教育内容,还是运行模式,既遵从北方草原游牧民族固有的风俗习惯,又充分吸收中原汉族女性教育的传统,具有鲜明的北方游牧民族文化特色。辽朝女性教育在治国安邦、儒家文化传播、齐家相夫教子等方面表现较为突出,给予辽朝社会以深远的影响。     

Diverse Sociopolitical Reactions to the 9/11 Attack and Associations with Religious Coping

Abstract

The September 11, 2001 (9/11) attacks in New York City and Washington, DC brought a historical terror to the United States. The aftermath of 9/11 will be felt for decades in the way Americans view the world and the national political sphere. Yet, it is unclear in what direction 9/11 impacted American sociopolitical reactions and how their styles of spiritual or religious coping in their general life might influence such reactions. On the basis of the literature on terrorism, we developed a scale of sociopolitical reactions to the 9/11 attacks using a student sample at three American universities. The results indicate that responses to 9/11 are diverse and patterns of sociopolitical reactions are associated with gender, years of education, religiousness, peritraumatic emotional response, being a veteran, being close to a 9/11 victim, concerns about future attacks, and two types of religious/spiritual coping. Our study calls for more research that investigates sociopolitical reactions and the role of faith matters in an era of international terrorism.     

Family Processes and Adolescent Religiosity and Religious Practice: View From the NLSY97

This article focuses on family processes and adolescent religious attendance and personal religiosity. We find that the closeness and quality of the marital relationship and relationship between adolescent and parents significantly contributes to the strength of adolescent religious conviction and practice. The study used data from the NLSY97 cohort. Predictors include parenting style, closeness, and parent–child closeness; family structure; income, employment, parental education, mother's age at first birth, and number of siblings; adolescent characteristics (e.g., age, gender, race/ethnicity, disability, lying or cheating); and environmental characteristics (e.g., region of country, urbanicity, and physical environment risk). Family religious attendance was dramatically influenced by race in adolescents aged 16 years. Adolescents living with married, biological parents in 1997 were 36% more likely to attend worship services than those living with stepfamilies. Adolescents living in more physically risky environments, with peers who belonged to gangs, cut classes, or had sex, were less likely to attend weekly worship services with their families. Finally, compared with adolescents whose parents had a high-quality marital relationship and who had good relationships with both parents, all other adolescents were less likely to attend weekly worship services with their families.     

佛山祖庙宗教绘画源流及世俗化问题

寺庙绘画（包括以画稿为蓝本的立体艺术）是中国古代宗教艺术中独具特色的艺术门类。佛山祖庙集道教艺术和佛教艺术为一祠．既祀北帝又供释佛。其绘画有道教人物故事、佛教人物．生动记录了明清时期老佛山的世俗风情。道释共存,仙俗井举。是佛山祖庙最大的特色。