Sexual fantasy experiences and guilt among conservative Christians: An exploratory study

This study examines the sexual fantasy experiences and cognitive‐affective evaluations in a sample of conservative Christians. The study also operationalizes and documents fantasy guilt as an entity distinct from the more broadly defined category of sex guilt. Respondents reported normative fantasy categories and frequencies of fantasy occurrences. Concomitantly, fantasy episodes were experienced along with substantial to high levels of guilt over fantasizing. Findings show a complex interrelationship between a subject's cognitions, emotions, and fantasy guilt. These point to the import this sample gives to learned cognitions in furthering guilt, over and above the content or frequency of the fantasy experience itself.     

The Resistible Rise of Sarah Palin: Continuity and Paradox in the American Right Wing1

Sarah Palin clearly holds a powerful appeal for a right‐wing constituency although even her most fervent followers may doubt that she is electable. This article examines the basis of her appeal. We argue that it can be summed up as an appeal to American authenticity, which consists of several elements: the valorization of small town ordinary life takes second place to faith and religious commitment; an equal faith in American exceptionality implies that Americans should never be apologetic about their country and never waver in their belief in its special greatness; the final elements are a foundational libertarian creed and a peculiar brand of right‐wing populism. However, for all her affinities with classical right‐wing sentiment, Sarah Palin, we argue, brings something new to the mix: a genuinely maverick right‐wing feminism. That is why in the end, we call the Palin phenomenon a paradoxical one.     

Merchants and missionaries: Chinese evangelical networks and the transnational resacralization of European urban spaces

This article sheds new light on the diverse modes in which migration and religion intersect in shaping everyday transnational practices by exploring the articulations of religion and business migration in an emerging Chinese-led transnational mission field. Drawing on multisited ethnographic fieldwork conducted in Wenzhou, Rome and Paris, I show how a large group of transnational Chinese merchants has adopted a vigorous homegrown evangelical Christianity as the spiritual and social anchor of their territorial mercantile culture in diaspora. These merchants have actively engaged in producing religious activities and events that link China to Europe and in resacralizing secular real estate and attaching evangelistic meanings to Europe's historic urban spaces. For rural-originated migrants who embrace a global hierarchy of places, the evangelical discursive distinction between the mundane and the transcendent spheres finds expression in their perceived opposition between the peripheral local and the modern global centre in the global market economy.     

Moving Toward Spiritual Competency

Abstract

In spite of growing interest in spirituality and religion, and the prominent position given to religion in social work's educational policies and ethical standards, no studies have explored the profession's level of spiritual sensitivity. Accordingly, we examined the visibility of faith groups and their characterizations in 71 influential social work textbooks. This study found that faith groups, in contrast to a number of comparison groups, were essentially invisible as populations worthy of students' direct attention. Further, when faith groups were discussed, they tended to be characterized in a biased, spiritually insensitive manner. To move toward spiritual competency, social work must increase the amount of material devoted to faith groups and ensure that they are depicted in a manner that is consistent with their worldviews.     

Defining Spirituality of Work

There is a current surge of writings on spirituality and related topics. For instance, Woodward (1997) has pointed out that since Thomas Moore's publication of Care of the Soul in 1994 there have been nearly 800books published with the word soul in the title. These run all the way from Chicken Soup for theWoman's Soul (Canfield et al., 1996) to A Guide to Liberating YourSoul (Barrett, 1995). Spirituality of work is a big part of this surge. Definitionsof spirituality of work seem to vary widely. Bowman (1998, p. 8) in his `reviewof the phenomenon of spirituality of work' found `Definitions of the term spirituality in the context of the Spirituality of Work troublesome and particularly subjective. Many writers do not even attempt definitions.' The purpose of this article is to review the concept of spirituality of work in its historical and current use and to propose a comprehensive definition.     

1876年江北教案研究

1876年江北教案,非"衅起教民拷掠平民",乃平民有计划、有预谋的制造,"梁沱事件"只是借口。教案的善后,经年累月,枝节丛生,官员难辞其咎。其本身已很严重,又引发邻封一系列教案,并对以后一些反教行为产生重要影响。     

Coping with Conflict,Confronting Resistance: Fieldwork Emotions and Identity Management in a South Korean Evangelical Community

Methodological difficulties attendant to ethnographic fieldwork—such as gaining access, maintaining fieldwork relations, objectivity, and fieldwork stresses—are intensified for researchers working with “absolutist” religious group, groups that hold an exclusivist or totalistic definition of truth. Based on my fieldwork in a conservative South Korean evangelical community, I explore in this article two central and related methodological dilemmas pertaining to studying absolutist religious groups: identity negotiation and emotional management during fieldwork. Writing from my complex location as a feminist and a cultural/religious insider/outsider in relation to the South Korean evangelical community, I explore in particular the challenges posed by identity/role management in the field and its emotional dimensions, including the issue of the researcher’s power and vulnerability, the quandary of “conformity,” and the emotional costs of self-repression arising from the researcher’s fundamental value conflicts with the group. I conclude with a reflection on the implications of these experiences for ethnographic methodology, most centrally, how we manage our emotional responses in the field, including “inappropriate” ones, and how we can relate them to the research process.

对城乡基层基督教徒"功利性"的比较分析

在基层特别是乡村基层的基督教信徒,其信教动机和行为表现经常被视为带有较强的功利性,而城市中文化程度较高的教徒,则被认为信仰素质较高,亦即较少功利性。本文以文化人类学的视角,通过对城乡两地基督教徒群体的个案调查和访谈,从其入教动机和原因、体现信仰的行为方式以及其文化处境等几方面加以比较,在此基础上对该群体“功利性”的判断作了分析。