Approaching Religion最新文献

英文中文

Tradition and ownership 传统和所有权

IF 0.4 0 RELIGION

Approaching Religion

Pub Date : 2023-12-18 DOI: 10.30664/ar.131229

Viliina Silvonen, Kati Kallio

A new dispute about the ownership of Karelian laments emerged in Finland in 2021. The severely endangered Karelian language is the closest relative of Finnish. Karelian laments were brought into new Finnish contexts during the late twentieth century by Finnish individuals with Karelian roots, with an aim of making the Karelian lament tradition usable also for people not of Karelian descent. Recently, Karelian activists in Finland have strongly criticized the Finnish uses of laments. This relates to wider discussions about minority rights and the status of the Karelian language in Finland. Using social and traditional media material, panel discussions and interviews, we analyse this dispute and contextualize it in relation to the historical folk culture, the Karelian minority and uses of laments in contemporary Finland. The setting is complicated by the assimilation of Karelian speakers, the diversity and the closeness of Karelian and Finnish identities, and the complex intersections of national, ethnic, cultural, religious and linguistic factors. Our approach is informed by the recent scholarly discussions about the ownership and appropriation of intangible culture. At the heart of the dispute, we see varying interpretations of what the laments actually are, and how they relate to languages, ethnic identities, communities, modernization and religion.

2021 年，芬兰出现了关于卡累利阿哀歌所有权的新争议。严重濒危的卡累利阿语是芬兰语的近亲。20 世纪末，卡累利阿哀歌被有卡累利阿血统的芬兰人带入新的芬兰语环境，目的是让非卡累利阿后裔也能使用卡累利阿哀歌传统。最近，芬兰的卡累利阿活动家强烈批评了芬兰人使用哀歌的做法。这涉及到有关芬兰少数民族权利和卡累利阿语地位的更广泛讨论。利用社会和传统媒体资料、小组讨论和访谈，我们分析了这一争议，并将其与历史民俗文化、卡累利阿少数民族和当代芬兰的哀歌使用联系起来。卡累利阿语使用者的同化、卡累利阿人和芬兰人身份的多样性和密切性，以及民族、种族、文化、宗教和语言因素的复杂交集，都使这一背景变得复杂。我们的研究方法借鉴了近期学术界关于非物质文化所有权和占有权的讨论。在争议的核心问题上，我们看到了对哀歌实际含义的不同解释，以及它们与语言、民族身份、社区、现代化和宗教的关系。

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引用次数: 0

Prevalence of and Factors Associated with Nutrition Facts Panel Use among Young Adults in the National Capital Region, Philippines. 菲律宾国家首都地区年轻人使用营养成分表的普遍程度及相关因素。

0 RELIGION

Approaching Religion

Pub Date : 2023-12-18 eCollection Date: 2023-01-01 DOI: 10.47895/amp.vi0.6562

Noymee Anne E Lopez, Ernani R Bullecer

Objective: This study identified the prevalence of Nutrition Facts Panel (NFP) use. It determined the factors associated with NFP use among young adults aged 19-30 years old in the National Capital Region (NCR).

Methods: This analytical cross-sectional study collected data using a developed survey questionnaire. It was pretested to 32 respondents and administered online among young adults aged 19 to 30 years old residing in NCR at the time of the study, with a target sample size of 384. Convenience sampling was used to gather study participants. Nominal, ordinal, and interval data were summarized as frequencies and proportions. Mean and standard deviation were computed for ratio and interval data. Multiple logistic regression was used to test for the association to NFP use, reported as odds ratios.

Results: Study findings showed that the prevalence of NFP use among the respondents was 50.49% (95% CI: 44.64 - 54.81%). The factors found to be associated to NFP use were: 1) being a primary household food shopper (p-value= 0.029; OR: 1.67; 95% CI: 1.05-2.63), 2) having a special diet (p-value= 0.001; OR: 3.40; 95% CI: 1.62-7.14), 3) using nutritional supplements (p-value= 0.041; OR: 1.51; 95% CI: 1.02-2.25), 4) preparing food at home (p-value= 0.019; OR: 1.64; 95% CI: 1.08-2.49), and 5) engaging in physical activity (p-value< 0.001; OR: 2.05; 95% CI: 1.37-3.06) regularly.

Conclusion: The findings show the need for improved nutrition education and promotion, especially in the NFP. The study recommended improvement in the study methodology and nutrition education programs. It suggested several research areas and topics to be explored.

研究目的本研究确定了营养成分表（NFP）的使用率。研究还确定了与国家首都地区（NCR）19-30 岁年轻人使用 NFP 相关的因素：这项分析性横断面研究使用开发的调查问卷收集数据。该问卷对 32 名受访者进行了预试，并对研究时居住在国家首都地区的 19-30 岁青壮年进行了在线调查，目标样本量为 384 人。研究采用便利抽样的方式收集参与者。名义、顺序和区间数据以频率和比例的形式进行汇总。比率和区间数据计算平均值和标准差。采用多元逻辑回归法检验使用 NFP 的相关性，以几率比率报告：研究结果显示，受访者中使用 NFP 的比例为 50.49%（95% CI：44.64 - 54.81%）。发现与使用 NFP 相关的因素有1) 是家庭主要食品购买者（p-value= 0.029；OR：1.67；95% CI：1.05-2.63）；2) 有特殊饮食习惯（p-value= 0.001；OR：3.40；95% CI：1.62-7.14）；3) 使用营养补充剂（p-value= 0.041；OR：1.51；95% CI：1.02-2.25）；4）在家准备食物（p-value= 0.019；OR：1.64；95% CI：1.08-2.49）；5）经常参加体育活动（p-value< 0.001；OR：2.05；95% CI：1.37-3.06）：研究结果表明，有必要改进营养教育和宣传，尤其是在国家营养计划中。研究建议改进研究方法和营养教育计划。研究还提出了几个有待探讨的研究领域和课题。

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引用次数: 0

‘When somebody tells you who you are’ 当有人告诉你你是谁时

IF 0.4 0 RELIGION

Approaching Religion

Pub Date : 2023-12-18 DOI: 10.30664/ar.131085

Milena Parland

This article investigates the notion of spiritual appropriation in Finnish schools, with a particular focus on the experiences of religious minorities. It draws on narratives from these communities, shedding light on their daily experiences in the educational setting. Employing counter-storytelling from critical race theory (CRT), the research examines the power dynamics and the impact of epistemological privileges within Finnish schools.The study unveils a unique form of spiritual appropriation in the school setting, termed ‘fraudulent appropriation’. Here, adults from the majority group assume the authority to teach and interpret minority religious traditions, often providing distorted or false information to minority children, and even utilizing their religion as a tool for control.Furthermore, the narratives underscore the significance of agency and self-representation for minority groups. When minorities are able to vocalize their presence in schools through creative events, the act of appropriation can be mitigated, paving the way for appreciation. This serves as a means to counter dominant narratives while fostering a sense of belonging and respect.In conclusion, the article emphasizes the importance of amplifying the voices of minorities and promoting appreciation over appropriation. It advocates the visibility, audibility and self-determination of minority groups. The article also posits that the term ‘fraudulent appropriation’ is valuable for the investigation of structures that perpetuate the exclusion and oppression of religious-minority children in schools.

本文调查了芬兰学校中的精神挪用概念，尤其关注宗教少数群体的经历。文章借鉴了这些群体的叙述，揭示了他们在教育环境中的日常经历。研究采用批判种族理论（CRT）中的反叙事方法，探讨了芬兰学校中的权力动态和认识论特权的影响。研究揭示了学校环境中一种独特的精神占有形式，即 "欺诈性占有"。在这种情况下，来自多数群体的成年人掌握着教授和解释少数群体宗教传统的权力，经常向少数群体儿童提供歪曲或虚假的信息，甚至利用他们的宗教作为控制的工具。当少数群体能够通过创造性活动表达他们在学校的存在时，挪用行为就会得到缓解，为赞赏铺平道路。总之，文章强调了放大少数群体的声音、促进欣赏而非挪用的重要性。文章倡导少数群体的能见度、可听性和自决权。文章还认为，"欺诈性挪用 "一词对于调查学校中长期排斥和压迫宗教少数群体儿童的结构很有价值。

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引用次数: 0

Shades of whiteness 白色的色调

IF 0.4 0 RELIGION

Approaching Religion

Pub Date : 2023-12-18 DOI: 10.30664/ar.131412

Albion Butters

This study examines the appropriation of religious symbols by the Nordic Alt-Right over the last decade, focusing on their use for völkisch identity construction around whiteness. It locates this signification historically, both before and during the Third Reich, to reveal a complex genealogy complicated by racial ideals, nationalistic agendas and magical thinking. Analysis centres around a selection of symbols – ranging from various Norse runes to the Valknut, the Sonnenrad and the swastika – used both explicitly and in more private contexts by members of the Nordic Alt-Right, with special attention focused on two groups that are active today, the Nordic Resistance Movement and the Soldiers of Odin. This opens a discussion on the semiotic range of appropriation itself, in order to expose how it is operative in different ways and on different levels, not only in terms of cultural borrowing or contestations of meaning but as an appropriation of ideological frames and systems of belief.

本研究探讨了北欧新右翼在过去十年中对宗教符号的利用，重点关注这些符号在白人身份构建中的使用。研究从历史角度对这种符号进行了定位，包括第三帝国之前和期间的符号，揭示了种族理想、民族主义议程和魔幻思维的复杂谱系。分析围绕北欧新右翼成员在公开场合和私下场合使用的一些符号展开--从各种北欧符文到Valknut、Sonnenrad和纳粹万字符号，并特别关注了两个活跃至今的组织--北欧抵抗运动和奥丁战士。这开启了对挪用本身的符号学范围的讨论，以揭示挪用是如何以不同方式、在不同层面发挥作用的，这不仅体现在文化借用或意义争论方面，也体现在对意识形态框架和信仰体系的挪用方面。

引用次数: 0

Is appropriation a useful category for scholarship on religion? 对于宗教学术研究来说，"挪用 "是一个有用的范畴吗？

IF 0.4 0 RELIGION

Approaching Religion

Pub Date : 2023-12-18 DOI: 10.30664/ar.141822

Liz Bucar

Concluding remarks for the special issue of Approaching Religion, ‘Appropriation as a Perspective and Topic in the Study of Religion and Spirituality’.

为《走近宗教》特刊 "作为宗教和灵性研究视角和主题的挪用 "所作的总结发言。

引用次数: 0

Inter- and intra-religious appropriation 宗教间和宗教内的挪用

IF 0.4 0 RELIGION

Approaching Religion

Pub Date : 2023-12-18 DOI: 10.30664/ar.131406

Jip Lensink

Moluccan people arrived in the Netherlands in 1951, as a result of the complicated process of the decolonization of Indonesia. A situation of permanent waiting and political disappointment resulted in this growing Moluccan community remaining. The Moluccan Protestant church reflects the migration experience and generational developments. The Moluccan churches face a decrease in membership and a lack of youth. The Malay language, the adherence to strict, liturgical rules and the unchanging, ‘old-fashioned’ character are possible causes. The challenges result in transformations of the Moluccan Protestant landscape. Moluccan Christians move to evangelical denominations. Here, they appreciate another style of worship against the background of traditional religious roots that cross into the ethnic-cultural domain. In turn, Moluccan Protestant churches experiment with bi- or tri-lingual services and hymns, with a broader range of instruments that accompany congregational singing (including trad-itional Moluccan instruments) and with different styles of song and service. This article discusses the appropriation or borrowing of practices within the Moluccan Protestant landscape. I aim to shed light on generational differences, relations and conflicts. I argue that both inter- and intra-religious borrowing as appropriation is a helpful perspective for analysing religious transformation and embodied religiosity.

由于印度尼西亚非殖民化的复杂进程，摩鹿加人于 1951 年来到荷兰。在长期等待和政治失望的情况下，这个不断壮大的摩鹿加社区留了下来。摩鹿加新教教会反映了移民经历和世代发展。摩鹿加教会面临着成员减少和缺乏年轻人的问题。马来语、遵守严格的礼仪规则以及一成不变的 "老式 "特征都是可能的原因。这些挑战导致了摩鹿加新教格局的转变。摩鹿加基督徒转向福音教派。在这里，他们在传统宗教根基的背景下欣赏另一种礼拜风格，这种传统宗教根基跨越了民族文化领域。反过来，摩鹿加新教教会尝试使用双语或三语礼拜和赞美诗，使用更广泛的乐器（包括传统的摩鹿加乐器）伴奏会众歌唱，以及使用不同风格的歌曲和礼拜。本文讨论了摩鹿加新教习俗的挪用或借用。我旨在揭示代际差异、关系和冲突。我认为，宗教间和宗教内的借用作为挪用，是分析宗教变革和体现宗教性的一个有益视角。

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引用次数: 0

Appropriation as a perspective and topic in the study of religion and spirituality 将 "挪用 "作为宗教与灵性研究的一个视角和主题

IF 0.4 0 RELIGION

Approaching Religion

Pub Date : 2023-12-18 DOI: 10.30664/ar.140880

Linda Annunen, Terhi Utriainen

Cultural appropriation is a timely topic that has been taking up a lot of space in public discussions. The concept is often applied in heated debates aimed at calling out’ different actors and actions as appropriation, or on the other hand to defend against such accusations. This thematic issue seeks to look at the topic from a broader and more nuanced perspective, asking what different expressions of appropriation appear in the field of and in relation to religion and spirituality. What discourses and discussions emerge around instances of religious and spiritual appropriation? And how is appropriation understood, negotiated or problematized within, across and around different religious and spiritual groups?The publication is part of the research project ‘Learning from Religion and Spirituality’ (Academy of Finland 2019-2023) [325148].

文化挪用是一个适时的话题，在公共讨论中占据了大量篇幅。这一概念经常被用于激烈的辩论中，目的是将不同的行为者和行为称为 "挪用"，或者为反对这种指责进行辩护。本专题试图从更广阔、更细致的角度来审视这一话题，询问在宗教和灵性领域以及与之相关的领域中，挪用有哪些不同的表现形式。围绕宗教和精神挪用事件出现了哪些论述和讨论？在不同的宗教和精神团体内部、之间和周围，挪用是如何被理解、协商或问题化的？该出版物是研究项目 "从宗教和精神中学习"（芬兰科学院 2019-2023）[325148]的一部分。

引用次数: 0

appropriation of mindfulness in the Evangelical Lutheran Church of Finland 芬兰福音路德教会对正念的运用

IF 0.4 0 RELIGION

Approaching Religion

Pub Date : 2023-12-18 DOI: 10.30664/ar.131078

Marcus Moberg, Tommy Ramstedt

Mindfulness has gained increasing popularity across Western societies over the past couple of decades, although mainly in forms that have been stripped of all religious content. During this period, the practice has also attracted the interest of mainstream Christian churches, which has precipitated the development of distinctively ‘Christian’ forms of mindfulness. Based on a critical discussion of the concept of appropriation in the sphere of religion, this article explores the particular logic whereby mindfulness has been appropriated within the particular ecclesiastical context of the Evangelical Lutheran Church of Finland (ELCF) in light of debates in church-connected media and the content of two Finnish BA theses on pastoral care that argue for the adoption of the practice. In light of this data, the article illustrates how ELCF discourse on mindfulness has been marked by four closely interlinked requirements for the appropriation of the practice: 1. that the practice has already been thoroughly stripped of any overt religious content; 2. that it has become sufficiently scientifically validated; 3. that there is wider social and cultural interest in the practice; 4. and that the practice does not stand in opposition to the teachings of the church.

在过去的几十年里，正念在西方社会越来越受欢迎，不过主要是以剔除了所有宗教内容的形式出现。在此期间，正念也引起了主流基督教会的兴趣，从而促进了具有鲜明 "基督教 "色彩的正念形式的发展。本文基于对宗教领域中 "挪用 "概念的批判性讨论，根据与教会有关的媒体的辩论以及芬兰文学学士关于教牧关怀的两篇论文的内容，探讨了正念在芬兰福音路德教会（ELCF）这一特定教会背景下被挪用的特殊逻辑。根据这些数据，文章说明了芬兰福音路德教会关于正念的论述是如何以四项紧密相连的要求为标志来采用正念的：1.正念已经被彻底剔除了任何明显的宗教内容；2.正念已经得到了充分的科学验证；3.正念受到了更广泛的社会和文化关注；4.正念与教会的教义并不对立。

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引用次数: 0

Facilitating pura medicina 促进纯医学

IF 0.4 0 RELIGION

Approaching Religion

Pub Date : 2023-12-18 DOI: 10.30664/ar.131084

Tero Heinonen

In this article, based on my doctoral research, I discuss the appropriation of religious elements from South America by Finnish ‘mystical tourists’. The plant medicine ceremonies are approached as spiritual commodities. Imagining local beliefs and practices as ancient cultural heritage, essentially and authentically spiritual, Finnish mystical tourists adapt these practices for their own therapeutic uses. They are accompanied by singing prayers to various plant spirits. Among the appropriated elements are the ceremonial ingestion of imported organic cacao, sacred tobacco and ayahuasca, as well as praying by singing to plant spirits understood in terms of animism. My findings indicate how the appropriated cultural elements are given therapeutic functions in collectively created musical and ritual spaces for individual well-being. I analyse appropriation in categories introduced by Richard A. Rogers (2006) and understand the ceremonies to provide ‘mystical tourists’ with a role as a racially privileged group over the subaltern indigenous peoples through processes of commercialization, where reimagined cultural elements become spiritual commodities to be bought and sold in commercial networks on the basis of access. I argue that the associated forms of cultural appropriation align with the individualistic spiritual well-being needs of the Finnish participants and are related to the theme of ‘sacralization of the self’.

本文以我的博士研究为基础，讨论了芬兰 "神秘游客 "对南美洲宗教元素的利用。植物药仪式被视为精神商品。芬兰神秘主义游客将当地的信仰和习俗想象成古老的文化遗产，本质上是真正的精神财富，他们将这些习俗用于自己的治疗用途。在进行这些仪式的同时，他们还向各种植物的灵魂歌唱祈祷。在被挪用的元素中，有进口有机可可、神圣烟草和死藤水的仪式性摄取，以及通过歌唱向万物有灵论所理解的植物精灵祈祷。我的研究结果表明，在集体创造的音乐和仪式空间中，被挪用的文化元素如何被赋予治疗功能，以促进个人福祉。我按照理查德-A-罗杰斯（Richard A. Rogers，2006 年）提出的分类对挪用进行了分析，并通过商业化过程理解了这些仪式为 "神秘游客 "提供了一个种族特权群体的角色，在这个群体中，被重新想象的文化元素成为了精神商品，可以在商业网络中以获取为基础进行买卖。我认为，相关的文化占有形式符合芬兰参与者个人主义的精神幸福需求，并与 "自我神圣化 "主题相关。

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引用次数: 0

Accusing witches in the twenty-first century 二十一世纪的女巫指控

IF 0.4 0 RELIGION

Approaching Religion

Pub Date : 2023-12-18 DOI: 10.30664/ar.131265

Helen Cornish

There is little about globalized modern magical-religious Witchcraft that isn’t borrowed. It is well established that it is a creative response to modernity rather than an ancient continuous practice. Its inventiveness also makes it ripe for charges of religious appropriation. Complaints are compounded by claims that Nature Religions and New Age are consumerist movements, shaped by principles of alienated capitalism, fostered by ethnocentric views and coloniality. For British practitioners, anxieties about ethical practices mean they have recently turned to scrutinizing their own practice, but their questions focus on whether the entangled colonial histories of modern Witchcraft mean it is an inherently appropriated practice. In part this reflects changing political conditions, but it is also informed by the alignment of history with formal accounts over twenty years ago. I consider whether Liz Bucar’s (2022) valuable advice – to borrow more and better – will help shine some light on these debates.

全球化的现代魔法宗教巫术几乎没有不被借鉴的。众所周知，巫术是对现代性的创造性回应，而非古老的连续性习俗。它的创造性也使其成为被指控为宗教挪用的理由。自然宗教和新纪元是消费主义运动，是由异化的资本主义原则塑造的，是由种族中心主义观点和殖民主义助长的。对于英国的巫术实践者来说，对道德实践的焦虑意味着他们最近开始审视自己的实践，但他们的问题集中在现代巫术纠缠不清的殖民历史是否意味着巫术本质上是一种被挪用的实践。这在一定程度上反映了不断变化的政治条件，但同时也受到二十多年前历史与正式说法一致的影响。我认为，利兹-布卡尔（2022 年）的宝贵建议--借用更多更好的东西--是否有助于揭示这些争论。

引用次数: 0

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