Pub Date : 2021-01-02DOI: 10.1080/14755610.2021.2227308
Anupama M Ranawana, Federico Settler
In this latest issue of Culture and Religion, we have a series of articles that raise questions on how communities are formed and how they look to survive. Through different emphases, the articles provide interesting reflections on how religious communities define their collective identity, as well as how they pursue their freedom from institutional rules, historical structures and even the disciplining of gendered language. Sophayo Kamrang Varah et al.’s essay ‘The influence of religion on beliefs of stewardship, dominionship and controlling god towards pro-environmental support’, for example, shows how spirituality and spiritual identity are linked critically to the relationship of the community with the land, as well as the centrality of ancestral belief systems. This rejects or refuses an all-controlling God and centres the spirituality of nature and is this predicated on stewardship rather than dominion. It also highlights the importance of literature and folklore, that is, forms of storytelling, in building this collective identity, and particularly in how it affects the Christian identity of the Tangkhul Naga community that was studied for this project. In two of the articles featured, we also have a continued focus on how narratives are developed, particularly in how communities are breaking apart and then rewriting stories and building identities that are closer to their lived experience. One of these articles is Gabriel Apata’s ‘How Pentecostalism Emerged as a form of Resistance to Racial Oppression in the US’, which argues for Pentecostalism as the first organised black Protestant movements of the postbellum years, finding roots for this in African culture and black cultural expressionism, and particularly centring Lewison’s argument that Classic American Pentecostalism developed out of the religious expression of slave communities. Apata notes five cultural influences: oral, theology and witness, maximum participation and inclusion of dreams and visions, and the link between body and mind that make up this grassrooted and spontaneous theology. In making this argument, Apata’s work also links back to previous editorial arguments we have made regarding transformation and transgression, and asks us to consider what occurs when we centre an ontology of spirit. Valentina Romanzi’s ‘God says “gay rights”: queering Christian theology in the Good Omens fandom’ continues this theme of the breaking up of a narrative and how religious communities express narratives in grassroots or ‘crowd’ based forms. Romanzi’s focus is fanfiction as a site of collective CULTURE AND RELIGION 2021, VOL. 22, NO. 1, 1–5 https://doi.org/10.1080/14755610.2021.2227308
在最新一期的《文化与宗教》中，我们有一系列文章提出了社区是如何形成的以及他们如何生存的问题。文章通过不同的重点，对宗教团体如何定义他们的集体身份，以及他们如何追求摆脱制度规则、历史结构甚至性别语言约束的自由进行了有趣的思考。例如，Sophayo Kamrang Varah等人的文章《宗教对管理、支配和控制上帝的信仰对环境支持的影响》表明，精神和精神认同如何与社区与土地的关系以及祖先信仰体系的中心地位密切相关。这拒绝或拒绝了一个全能的上帝，并以自然的精神为中心，这是基于管理而不是统治。它还强调了文学和民间传说的重要性，即讲故事的形式，在建立这种集体身份方面，特别是在它如何影响本项目研究的唐胡尔-纳加社区的基督教身份方面。在其中两篇文章中，我们还继续关注叙事是如何发展的，特别是社区是如何分裂的，然后改写故事，建立更接近他们生活经历的身份。其中一篇文章是加布里埃尔·阿帕塔（Gabriel Apata）的《五旬节主义如何在美国作为一种抵抗种族压迫的形式出现》（How Pentecostalism Emerged as a form of Resistance to Racial Oppression in the US），该文认为五旬节是后殖民时代第一次有组织的黑人新教运动，并在非洲文化和黑人文化表现主义中找到了根源，特别是集中在刘易森的论点中，即经典的美国五旬节主义是从奴隶社区的宗教表达中发展出来的。Apata指出了五种文化影响：口头、神学和见证、最大限度地参与和包容梦想和愿景，以及身体和心灵之间的联系，这些都构成了这种草根和自发的神学。在提出这一论点的过程中，Apata的作品还与我们之前关于转变和越轨的编辑论点相联系，并要求我们考虑当我们以精神本体论为中心时会发生什么。Valentina Romanzi的《上帝说“同性恋权利”：好兆头粉丝中令人困惑的基督教神学》延续了这一主题，即打破叙事，以及宗教团体如何以草根或基于“人群”的形式表达叙事。罗曼齐的重点是作为集体文化和宗教场所的同人小说《2021》，第22卷，第1期，1-5页https://doi.org/10.1080/14755610.2021.2227308
{"title":"Building movements through active refusal","authors":"Anupama M Ranawana, Federico Settler","doi":"10.1080/14755610.2021.2227308","DOIUrl":"https://doi.org/10.1080/14755610.2021.2227308","url":null,"abstract":"In this latest issue of Culture and Religion, we have a series of articles that raise questions on how communities are formed and how they look to survive. Through different emphases, the articles provide interesting reflections on how religious communities define their collective identity, as well as how they pursue their freedom from institutional rules, historical structures and even the disciplining of gendered language. Sophayo Kamrang Varah et al.’s essay ‘The influence of religion on beliefs of stewardship, dominionship and controlling god towards pro-environmental support’, for example, shows how spirituality and spiritual identity are linked critically to the relationship of the community with the land, as well as the centrality of ancestral belief systems. This rejects or refuses an all-controlling God and centres the spirituality of nature and is this predicated on stewardship rather than dominion. It also highlights the importance of literature and folklore, that is, forms of storytelling, in building this collective identity, and particularly in how it affects the Christian identity of the Tangkhul Naga community that was studied for this project. In two of the articles featured, we also have a continued focus on how narratives are developed, particularly in how communities are breaking apart and then rewriting stories and building identities that are closer to their lived experience. One of these articles is Gabriel Apata’s ‘How Pentecostalism Emerged as a form of Resistance to Racial Oppression in the US’, which argues for Pentecostalism as the first organised black Protestant movements of the postbellum years, finding roots for this in African culture and black cultural expressionism, and particularly centring Lewison’s argument that Classic American Pentecostalism developed out of the religious expression of slave communities. Apata notes five cultural influences: oral, theology and witness, maximum participation and inclusion of dreams and visions, and the link between body and mind that make up this grassrooted and spontaneous theology. In making this argument, Apata’s work also links back to previous editorial arguments we have made regarding transformation and transgression, and asks us to consider what occurs when we centre an ontology of spirit. Valentina Romanzi’s ‘God says “gay rights”: queering Christian theology in the Good Omens fandom’ continues this theme of the breaking up of a narrative and how religious communities express narratives in grassroots or ‘crowd’ based forms. Romanzi’s focus is fanfiction as a site of collective CULTURE AND RELIGION 2021, VOL. 22, NO. 1, 1–5 https://doi.org/10.1080/14755610.2021.2227308","PeriodicalId":45190,"journal":{"name":"Culture and Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44752279","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-02DOI: 10.1080/14755610.2023.2177316
Valentina Romanzi
ABSTRACT In this essay I investigate how fandom discourse comments on, adapts, and reinvents existing theology. Using a selection of Good Omens fan works and ‘meta’ online posts as a case study, I argue that they welcome instances of queer theology while moving forward issues pertaining to the LGBTQ+ liberation movement. In expanding and altering the source material, fan fiction authors retrieve Biblical myths to legitimise the inclusion of queer individuals in Christian theology – the stated intent of the LGBTQ+ liberation movement. Additionally, they often offer a revisited, inclusive depiction of God as the ‘ur-ally’, framing them/her/him as an ‘ineffable’ figure made of encompassing and all-accepting love. Moreover, Good Omens fan fiction situates the binary forces of Heaven and Hell as the antagonists to the much more nuanced and queer-coded protagonists, who embrace humanity and reject notions of hard-set dichotomies. This celebration of queerness as opposed to strict dualisms fits into the purported goals of queer theology, which has no direct interest in finding a place for queer people within the existing Christian tradition, but rather works towards the dismantling of harmful dualities.
{"title":"God says ‘gay rights’: queering Christian theology in the Good Omens fandom","authors":"Valentina Romanzi","doi":"10.1080/14755610.2023.2177316","DOIUrl":"https://doi.org/10.1080/14755610.2023.2177316","url":null,"abstract":"ABSTRACT In this essay I investigate how fandom discourse comments on, adapts, and reinvents existing theology. Using a selection of Good Omens fan works and ‘meta’ online posts as a case study, I argue that they welcome instances of queer theology while moving forward issues pertaining to the LGBTQ+ liberation movement. In expanding and altering the source material, fan fiction authors retrieve Biblical myths to legitimise the inclusion of queer individuals in Christian theology – the stated intent of the LGBTQ+ liberation movement. Additionally, they often offer a revisited, inclusive depiction of God as the ‘ur-ally’, framing them/her/him as an ‘ineffable’ figure made of encompassing and all-accepting love. Moreover, Good Omens fan fiction situates the binary forces of Heaven and Hell as the antagonists to the much more nuanced and queer-coded protagonists, who embrace humanity and reject notions of hard-set dichotomies. This celebration of queerness as opposed to strict dualisms fits into the purported goals of queer theology, which has no direct interest in finding a place for queer people within the existing Christian tradition, but rather works towards the dismantling of harmful dualities.","PeriodicalId":45190,"journal":{"name":"Culture and Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41362967","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-10-01DOI: 10.1080/14755610.2022.2119266
J. Krotofil, Dominika Motak, Dorota Wójciak, Dagmara Mętel
ABSTRACT In this paper we explore how young Polish Catholic mothers navigate the dominant discourses on abortion in light of the recent tightening of legislation in Poland. We draw on theoretical considerations about the relationships between norms, subjectivity, agency and resistance and propose ‘maternal knowledge’ as a central concept for our analysis. Our data consists of twenty-eight in-depth interviews conducted with mothers who self-identify as Catholics. We demonstrate how individual women engage with the three authoritative knowledges on abortion, namely the legal framework, the teaching of the Catholic Church and the medical knowledge, and accept, reject or revise their main premises by mobilising the lived maternal knowledge. The results of our analysis challenge the widely shared identification of the Catholic faith with the ‘pro-life’ orientation and reveal the complexities and contradictions of individual stances, which are often inconsistent with the official teaching of the Church.
{"title":"‘Skirting heaven, skirting hell’: the maternal perspective of Catholic women on abortion and the recent restrictions in abortion law in Poland","authors":"J. Krotofil, Dominika Motak, Dorota Wójciak, Dagmara Mętel","doi":"10.1080/14755610.2022.2119266","DOIUrl":"https://doi.org/10.1080/14755610.2022.2119266","url":null,"abstract":"ABSTRACT In this paper we explore how young Polish Catholic mothers navigate the dominant discourses on abortion in light of the recent tightening of legislation in Poland. We draw on theoretical considerations about the relationships between norms, subjectivity, agency and resistance and propose ‘maternal knowledge’ as a central concept for our analysis. Our data consists of twenty-eight in-depth interviews conducted with mothers who self-identify as Catholics. We demonstrate how individual women engage with the three authoritative knowledges on abortion, namely the legal framework, the teaching of the Catholic Church and the medical knowledge, and accept, reject or revise their main premises by mobilising the lived maternal knowledge. The results of our analysis challenge the widely shared identification of the Catholic faith with the ‘pro-life’ orientation and reveal the complexities and contradictions of individual stances, which are often inconsistent with the official teaching of the Church.","PeriodicalId":45190,"journal":{"name":"Culture and Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45075937","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-10-01DOI: 10.1080/14755610.2022.2125545
Ipsita Chatterjee
ABSTRACT Islamophobia is not just a fear of people ascribing to the religion of Islam, if that was the case simple religious conversions would erase hatred. In the world of surging Alt-Right movements, Islamophobia embodies racism, anti-migrant xenophobia, and orientalism. This article explores Alt-Right groups in the US and Europe, traces their ideological gurus, deconstructs political speeches, reports of rightwing think tanks to understand how Islamophobia is a process of disembodiment. Inspired by Bourdieu’s habitus, and feminist work on embodiment/disembodiment, this article argues that the Muslim narrative thoroughly disembodies the Muslim body. Disembodiment is annihilation before corporeal death ensues, the Muslim does not get to mark her corporeal and intellectual existence. Disembodiment nullifies the Muslim’s life, she is only valuable in death, because disembodiment reclaims her death as a vanquished terrorist, as a murdered jihadi, or a bombed city where weapons of mass destruction or uranium may have existed.
{"title":"The Muslim: Islamophobia as disembodiment","authors":"Ipsita Chatterjee","doi":"10.1080/14755610.2022.2125545","DOIUrl":"https://doi.org/10.1080/14755610.2022.2125545","url":null,"abstract":"ABSTRACT Islamophobia is not just a fear of people ascribing to the religion of Islam, if that was the case simple religious conversions would erase hatred. In the world of surging Alt-Right movements, Islamophobia embodies racism, anti-migrant xenophobia, and orientalism. This article explores Alt-Right groups in the US and Europe, traces their ideological gurus, deconstructs political speeches, reports of rightwing think tanks to understand how Islamophobia is a process of disembodiment. Inspired by Bourdieu’s habitus, and feminist work on embodiment/disembodiment, this article argues that the Muslim narrative thoroughly disembodies the Muslim body. Disembodiment is annihilation before corporeal death ensues, the Muslim does not get to mark her corporeal and intellectual existence. Disembodiment nullifies the Muslim’s life, she is only valuable in death, because disembodiment reclaims her death as a vanquished terrorist, as a murdered jihadi, or a bombed city where weapons of mass destruction or uranium may have existed.","PeriodicalId":45190,"journal":{"name":"Culture and Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48098387","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-10-01DOI: 10.1080/14755610.2022.2136225
A. A. Barreto, Omar K. Sindi
ABSTRACT Scholars debate elites’ capacity to shape the parameters of national belonging. Hard constructivists believe elites have tremendous leverage, while soft constructivists caution that elites face severe constraints in this process. We address this debate in our study of Muslim Americans. Recently political elites tried to integrate Muslim Americans by expanding an ascriptive interpretation of American identity: from WASP, to white Christian, to pan-Abrahamic. This attempted incorporation was met by a potent wave of Islamophobia after 11 September 2001. One consequence of this rejection was an increasing number of Muslim Americans identifying themselves as, and being perceived by others as, people of colour. Elites underestimated deeply-entrenched beliefs that resist expanding American-ness beyond white Christians. They face fewer constraints integrating new groups into the non-white category. We contend the debate over hard and soft construction must be circumscribed by the particular aspects or features elites are attempting to objectify.
{"title":"From nearly white to brown: nation, identity, and the racialization of Muslim Americans","authors":"A. A. Barreto, Omar K. Sindi","doi":"10.1080/14755610.2022.2136225","DOIUrl":"https://doi.org/10.1080/14755610.2022.2136225","url":null,"abstract":"ABSTRACT Scholars debate elites’ capacity to shape the parameters of national belonging. Hard constructivists believe elites have tremendous leverage, while soft constructivists caution that elites face severe constraints in this process. We address this debate in our study of Muslim Americans. Recently political elites tried to integrate Muslim Americans by expanding an ascriptive interpretation of American identity: from WASP, to white Christian, to pan-Abrahamic. This attempted incorporation was met by a potent wave of Islamophobia after 11 September 2001. One consequence of this rejection was an increasing number of Muslim Americans identifying themselves as, and being perceived by others as, people of colour. Elites underestimated deeply-entrenched beliefs that resist expanding American-ness beyond white Christians. They face fewer constraints integrating new groups into the non-white category. We contend the debate over hard and soft construction must be circumscribed by the particular aspects or features elites are attempting to objectify.","PeriodicalId":45190,"journal":{"name":"Culture and Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47088769","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-10-01DOI: 10.1080/14755610.2023.2176732
Federico Settler, Anupama M Ranawana
of
属于的
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Pub Date : 2020-10-01DOI: 10.1080/14755610.2022.2130949
B. Justin, Meenakshi Ms
ABSTRACT In Kerala, a three-thousand-year history of the cult of Mother Goddess worship and women priesthood in Kodungallur, the former historical port of Muziris, points directly to the last women oracles of Kerala. Kodungallur has the unique tradition of Bharanipattu (singing profanities and dancing, on the day of Meena Bharani) every year and once a year, the female oracles from all over Kerala travel to the Kodungallur temple to worship Kodungallur Bhagavati, or Kurumba Devi, the manifestation of the furious Lord Kali, the central deity of all Mother Goddesses in Kerala temples. This paper attempts to listen to the narratives of the last of the oracles to retrieve their muffled, mysterious, and almost erased voices from folktales, anecdotes, folksongs and other forms of oral and written literature.
{"title":"The Last Women Oracles: From the Land of Bharanipattu","authors":"B. Justin, Meenakshi Ms","doi":"10.1080/14755610.2022.2130949","DOIUrl":"https://doi.org/10.1080/14755610.2022.2130949","url":null,"abstract":"ABSTRACT In Kerala, a three-thousand-year history of the cult of Mother Goddess worship and women priesthood in Kodungallur, the former historical port of Muziris, points directly to the last women oracles of Kerala. Kodungallur has the unique tradition of Bharanipattu (singing profanities and dancing, on the day of Meena Bharani) every year and once a year, the female oracles from all over Kerala travel to the Kodungallur temple to worship Kodungallur Bhagavati, or Kurumba Devi, the manifestation of the furious Lord Kali, the central deity of all Mother Goddesses in Kerala temples. This paper attempts to listen to the narratives of the last of the oracles to retrieve their muffled, mysterious, and almost erased voices from folktales, anecdotes, folksongs and other forms of oral and written literature.","PeriodicalId":45190,"journal":{"name":"Culture and Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47425477","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-10-01DOI: 10.1080/14755610.2022.2140173
Toyin Samuel Ajose
ABSTRACT Songs are used to enshrine social and religious ideologies among members of any society whether traditional or modern. In the Christian domain, there exist varieties of theologies and doctrines through which Christian values and virtues are taught and propagated. The prosperity gospel is one of such doctrines and it has received growing interest among scholars in African Pentecostalism, especially in Nigeria. While extant literature has focused largely on the religious, social and economic contributions to the growth and spread of prosperity gospel, the role of music, particularly songs, in the discourse of prosperity theology is yet to be explored. Hence, this paper discusses how Christian prayer songs are used to circulate the prosperity gospel among Yoruba Pentecostals in Nigeria. Data for this study were collected from selected popular Christian prayer songs in southwestern Nigeria which were then analysed. This article submits that Yoruba Pentecostals, in addition to diverse biblical engagements on prosperity themes, have always creatively employed Christian prayer songs in their hermeneutics of prosperity gospel within their cultural praxis.
{"title":"‘Me I no go suffer’: Christian songs and prosperity gospel among Yoruba Pentecostals in Southwest Nigeria","authors":"Toyin Samuel Ajose","doi":"10.1080/14755610.2022.2140173","DOIUrl":"https://doi.org/10.1080/14755610.2022.2140173","url":null,"abstract":"ABSTRACT Songs are used to enshrine social and religious ideologies among members of any society whether traditional or modern. In the Christian domain, there exist varieties of theologies and doctrines through which Christian values and virtues are taught and propagated. The prosperity gospel is one of such doctrines and it has received growing interest among scholars in African Pentecostalism, especially in Nigeria. While extant literature has focused largely on the religious, social and economic contributions to the growth and spread of prosperity gospel, the role of music, particularly songs, in the discourse of prosperity theology is yet to be explored. Hence, this paper discusses how Christian prayer songs are used to circulate the prosperity gospel among Yoruba Pentecostals in Nigeria. Data for this study were collected from selected popular Christian prayer songs in southwestern Nigeria which were then analysed. This article submits that Yoruba Pentecostals, in addition to diverse biblical engagements on prosperity themes, have always creatively employed Christian prayer songs in their hermeneutics of prosperity gospel within their cultural praxis.","PeriodicalId":45190,"journal":{"name":"Culture and Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48813790","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-07-02DOI: 10.1080/14755610.2022.2117218
A. Possamai, Joshua R. Battin, V. Counted, T. Jinks
ABSTRACT Drawing on the bounded affinity theory – a theory emphasising the shared commonality of religious and paranormal experiences, data from a cross-section of Australian Facebook users were tested. Results reveal that religious Christian individuals who express a strong level of Christian religious practice display less paranormal belief and engage in less paranormal practice than Christian non-practitioners. Since the instrument used in a previous study by Joseph O. Baker, Christopher Bader and F. Carson Mencken may not have accurately measured the multi-dimensional content of paranormal belief (or separately, the physical and meta-physical constructs of paranormal experience) we reassessed the bounded affinity theory using an alternative instrument, with findings generally supporting the previous assumptions of the theory. Study results suggest that strong levels of religious practice significantly diminished belief in a variety of paranormal belief dimensions, and entities, but not all of them. This article addresses this issue applying a Durkheimian approach and provides a more detailed and nuanced support for the bounded affinity theory. It differentiates the beliefs gained from current church attendance (ongoing religious rituals) and past church attendance (formative rituals), which would have socialised Christian believers who are not currently churchgoers through their formative rituals.
基于有限亲和理论(一种强调宗教和超自然体验的共同共性的理论)，我们对来自澳大利亚Facebook用户的横截面数据进行了测试。结果显示，表现出强烈的基督教宗教实践水平的宗教基督徒个体比非基督徒表现出更少的超自然信仰和参与更少的超自然实践。由于Joseph O. Baker、Christopher Bader和F. Carson menken在之前的研究中使用的工具可能无法准确测量超自然信仰的多维内容(或者单独测量超自然体验的物理和元物理结构)，我们使用另一种工具重新评估了有限亲和理论，结果总体上支持该理论的先前假设。研究结果表明，强烈的宗教实践水平显著降低了对各种超自然信仰维度和实体的信仰，但不是全部。本文运用涂尔干的方法解决了这个问题，并为有界亲和理论提供了更详细和细致的支持。它区分了从当前的教会出席(持续的宗教仪式)和过去的教会出席(形成性仪式)中获得的信仰，后者将那些目前不去教堂的基督教信徒社会化，通过他们的形成性仪式。
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Pub Date : 2020-07-02DOI: 10.1080/14755610.2022.2093234
P. Clements
ABSTRACT This speculative and interdisciplinary article about Western and UK astrology recognises a fluid craft steeped in pre-modern ‘magical’ symbolism accommodating to differing degrees the modern, linear and literal. It embraces an open framework and employs personal experience that highlights the problems with self-understanding. Astrology may appear detached from its traditional religious foundation and has struggled for cultural legitimacy, but it offers a spiritual understanding, self-knowledge and self-determination. It divines a range of symbolic possibilities that encourages elective biography and instructs the project of self-identity. This in part assuages the existential need to find meaning, questioning established thinking and ‘rational’ cultural practices. Astrology embeds a spiritual outlook that co-exists with profane individualism and materiality highlighting dissonant modernity.
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