Social Compass最新文献

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Thinking critically, acting flexibly: Global forms of religiosity among millennial Muslim women in the UAE. 批判性思维，灵活行动：阿联酋千禧一代穆斯林女性的全球宗教信仰形式

IF 0.9 3区哲学 Q1 Arts and Humanities

Social Compass

Pub Date : 2024-03-01 Epub Date: 2023-08-27 DOI: 10.1177/00377686231190755

Joud Alkorani

This article analyzes how liberal, American-curriculum universities and neoliberal entrepreneurship centers play a role in shaping the religious subjectivities of millennial Muslim women in the United Arab Emirates (UAE). It is grounded in 2 years of fieldwork and interviews conducted with middle-class, migrant Muslim women living in the UAE, a highly cosmopolitan urban setting shaped deeply by processes of globalization. Examining how 'global forms' materialize in local contexts, the article scrutinizes how the 'assemblages' emerging in educational and entrepreneurial contexts play a vital role in shaping women's practices and sensibilities, conceptualizations of God, and relationships to others. Tracing one woman's intellectual and religious trajectory through her self-narrative, the article intervenes in debates on the global reach and resonance of American educational 'imperialism'; the entanglement of religious and entrepreneurial subjectivity; and the contemporary forms of Islamic religiosity in the Middle East.

本文分析了自由主义、美国课程大学和新自由主义创业中心如何在塑造阿拉伯联合酋长国千禧一代穆斯林女性的宗教主观主义方面发挥作用。它在2中接地多年的实地调查和对居住在阿联酋的中产阶级移民穆斯林妇女的采访，阿联酋是一个高度国际化的城市，深受全球化进程的影响。文章考察了“全球形式”是如何在当地环境中实现的，并考察了在教育和创业环境中出现的“组合”如何在塑造女性的实践和情感、对上帝的概念以及与他人的关系方面发挥重要作用。文章通过一位女性的自我叙述追溯了她的思想和宗教轨迹，介入了关于美国教育“帝国主义”的全球影响和共鸣的辩论；宗教主体性与企业家主体性的纠缠；以及中东伊斯兰宗教信仰的当代形式。

引用次数: 0

Politicization of holistic spirituality, mistrust of science and public space in Argentina post COVID-19 COVID-19 后阿根廷整体精神的政治化、对科学和公共空间的不信任

IF 0.9 3区哲学 Q1 Arts and Humanities

Social Compass

Pub Date : 2024-01-27 DOI: 10.1177/00377686231212877

Nicolas Viotti

As many analysts of contemporary spirituality have pointed out, the renewed public presence of alternative non-denominational spirituality, generally identified with those who define it as ‘spiritual, but not religious’, is a process that forces us to rethink the more classical relationships between religion, public sphere, and politics. In this article, the author discusses in detail the relationships between holistic lifestyles and spiritualities in relation to public distrust of COVID-19 in Argentina. The strong presence of discourses and practices related to therapeutic holism in the trajectories and arguments of distrust of official expert politics will lead to establish a relatively unanalyzed and quite unexpected relationship in studies on the politicization of contemporary spirituality.

正如许多当代灵性分析家所指出的那样，另类非宗派灵性（通常被定义为 "灵性但非宗教 "的灵性）重新出现在公众面前，这一过程迫使我们重新思考宗教、公共领域和政治之间的传统关系。在本文中，作者详细讨论了阿根廷公众对 COVID-19 的不信任与整体生活方式和灵性之间的关系。在对官方专家政治的不信任的轨迹和论据中，与治疗性整体论相关的论述和实践的强烈存在，将导致在有关当代灵性政治化的研究中建立一种相对未加分析且相当出人意料的关系。

引用次数: 0

Spirituality in debates: Politics, genealogy, and new movements. Introduction 辩论中的精神：政治、族谱和新运动。导言

IF 0.9 3区哲学 Q1 Arts and Humanities

Social Compass

Pub Date : 2024-01-27 DOI: 10.1177/00377686231222326

R. Toniol, Géraldine Mossière, Christophe Monnot

Spirituality has recently taken on new importance on the religious landscape as well as in popular and secular discourse and in the field of social sciences. As a new religious expression, spirituality often intersects with contemporary concerns. What are the political implications of contemporary spirituality movements that are more than often framed under the guise of individualized and distanced religiosity? To what extend do these religious behaviors involve public and political demands? How can these overall changes – including religious expressions, organizations, and networks – affect our theoretical approaches to the notion of spirituality itself? While these questions have been inquired in some specific studies, no international or comparative perspectives have connected these multiple insights together. This is the aim of this special issue.

近来，灵修在宗教领域、大众和世俗言论以及社会科学领域都具有了新的重要性。作为一种新的宗教表现形式，灵修常常与当代关注的问题交织在一起。当代灵修运动往往以个性化和疏离的宗教性为幌子，其政治含义是什么？这些宗教行为在多大程度上涉及公共和政治诉求？这些整体变化--包括宗教表现形式、组织和网络--如何影响我们对灵性概念本身的理论方法？虽然这些问题已在一些具体研究中得到探究，但还没有国际或比较视角将这些多重见解联系在一起。这正是本特刊的目的所在。

引用次数: 0

Thanks to the reviewers and guest editors Merci aux évaluateurs et éditeurs invites 2021 – 2022 感谢审稿人和特邀编辑 Merci aux évaluateurs et éditeurs invités 2021 - 2022

IF 0.9 3区哲学 Q1 Arts and Humanities

Social Compass

Pub Date : 2024-01-25 DOI: 10.1177/00377686241230212

引用次数: 0

Weaving webs of well-being: The ethics of navigating religious differences in Christian foster families with foster children of various backgrounds 编织幸福之网基督教寄养家庭与不同背景寄养儿童之间宗教差异的伦理导航

IF 0.9 3区哲学 Q1 Arts and Humanities

Social Compass

Pub Date : 2024-01-17 DOI: 10.1177/00377686231219469

Brenda E Bartelink, Diana VAN BERGEN, J. Vanderfaeillie, Paul Vermeer, S. Saharso

This article analyzes ethical issues arising in transreligious foster care placements in relation to foster children’s needs regarding religious socialization and identification. Applying Urban Walker’s expressive-collaborative framework to 30 qualitative interviews with foster parents, foster children, parents, and professionals, we elaborate and apply a three-level reflection on Christian foster parents’ ethics of care in everyday practice of foster care. A first-level reflection demonstrates that integrating the foster child in the foster family often leads to predominant Christian socialization of foster children. A second-level reflection demonstrates asymmetry between foster parents and birth parents in the religious socialization of foster children, leading to confusion for the foster child and (potential) conflict with birth parents. Finally, a normative reflection leads us to conclude that foster children in transreligious placements need loose and hybrid moral frames in which they can alter, shift, and navigate their multiple identifications and partialities as part of their development.

本文分析了跨宗教寄养安置中出现的伦理问题，这些问题与寄养儿童在宗教社会化和身份认同方面的需求有关。通过对寄养父母、寄养儿童、寄养父母和专业人士的 30 个定性访谈，我们运用 Urban Walker 的表达-合作框架，对基督教寄养父母在日常寄养实践中的照顾伦理进行了三个层次的反思。第一层反思表明，将寄养儿童融入寄养家庭往往会导致寄养儿童的基督教社会化占主导地位。第二层反思表明，在寄养儿童的宗教社会化方面，寄养父母与亲生父母之间存在不对称，导致寄养儿童的困惑以及与亲生父母的（潜在）冲突。最后，规范性反思使我们得出结论，跨宗教寄养的寄养儿童需要宽松和混合的道德框架，在这种框架中，他们可以改变、转变和驾驭自己的多重认同和偏执，这也是他们成长的一部分。

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引用次数: 0

Uncertain faith: A multi-method approach 不确定的信仰采用多种方法

IF 0.9 3区哲学 Q1 Arts and Humanities

Social Compass

Pub Date : 2024-01-17 DOI: 10.1177/00377686231219801

Roberto Cipriani

More than 25 years after the previous survey, the state of religion in Italy in 2017 was surveyed. This time a more challenging mixed methodology was used following both quantitative (with 3238 questionnaires administered according to criteria of statistical representativeness) and qualitative (with 164 in-depth interviews, in various Italian locations) criteria. For over half a century, there has been talk of secularization and the end of religion. What is being recorded all this time, actually, is a decline in religious practice. Meanwhile, there has been an expansion of a kind of religious area that goes beyond Church membership. There is also talk of uncertain faith meaning that a troubled and reflexive kind of belief continues to exist. At present, a new conceptual category is emerging more and more, that of Church as religion, meaning that the Church itself has become religion and begun to replace the content of faith.

在上一次调查 25 年多之后，我们对 2017 年意大利的宗教状况进行了调查。这次采用了更具挑战性的混合方法，同时遵循定量（根据统计代表性标准发放 3238 份问卷）和定性（在意大利各地进行 164 次深入访谈）标准。半个多世纪以来，人们一直在谈论世俗化和宗教的终结。实际上，一直以来记录在案的是宗教活动的减少。与此同时，一种超越教会成员身份的宗教领域却在扩大。还有人谈论不确定的信仰，这意味着一种困扰和反思性的信仰继续存在。目前，一种新的概念范畴正在不断出现，即教会即宗教，这意味着教会本身已经成为宗教，并开始取代信仰的内容。

引用次数: 0

Spirituality and social engagement 精神和社会参与

IF 0.9 3区哲学 Q1 Arts and Humanities

Social Compass

Pub Date : 2024-01-17 DOI: 10.1177/00377686231219362

Deirdre Meintel

In this article, I look at how spirituality can be a wellspring of social engagement and activism, based mainly on my research in Quebec, Canada. Less organizational spiritualities are often dismissed as individualistic, narcissistic, and unconcerned with collective well-being. Along with is a growing mass of evidence contributed by other scholars shows that this is often not the case. Using mainly examples from Quebec where my research is situated, I show that spiritual practice is often social; even embodied newer spiritualities typically involve the presence of others; their authenticity is often gauged not only in terms of intrapersonal, embodied experience but also over the longer term, by transformations in close relationships. Spirituality is often mobilized for progressive social ends but not always. I explore some of the ways that spirituality can nourish social engagement and raise the question of how social activism can bolster spirituality, becoming effectively a form of spiritual practice.

在这篇文章中，我将主要根据自己在加拿大魁北克省的研究，探讨精神信仰如何成为社会参与和行动主义的源泉。组织性较弱的精神信仰往往被视为个人主义、自恋、不关心集体福祉。与此同时，其他学者提供的越来越多的证据表明，事实往往并非如此。我主要以我的研究所在的魁北克为例，说明精神实践往往是社会性的；即使是体现性的较新精神也通常涉及他人的存在；其真实性往往不仅从个人内在的、体现性体验的角度来衡量，而且从更长远的角度，通过亲密关系的转变来衡量。精神往往被调动起来，以实现进步的社会目标，但并非总是如此。我探讨了灵性滋养社会参与的一些方式，并提出了社会行动主义如何加强灵性、有效地成为一种灵性实践的问题。

引用次数: 0

The New Age and the awakening of a decolonial consciousness from Mexico 新时代与墨西哥非殖民化意识的觉醒

IF 0.9 3区哲学 Q1 Arts and Humanities

Social Compass

Pub Date : 2023-12-30 DOI: 10.1177/00377686231216447

Renée De la Torre, C. Gutiérrez Zúñiga

This article underlines another aspect of New Age spirituality developed in Mexico: although emerging from the Global North, it is also a matrix that gives value to those elements excluded by modernity and produces decolonial critiques and deconstructions from the Global South. The authors analyse four strands of neo-Mexican spirituality in which the decolonial perspective is corroborated: (1) the rise of post-national ethnic nations; (2) the criticism of patriarchy and the emergence of ecofeminist spiritualities; (3) the critique of capitalism and the alternatives of sustainable economy; and (4) the consumption of sacred plants and medicines as a spot where the struggle of indigenous ontologies and modern epistemologies takes place.

本文强调了在墨西哥发展起来的新纪元精神信仰的另一个方面：虽然它产生于全球北方，但它也是一个矩阵，赋予那些被现代性排斥的元素以价值，并产生了来自全球南方的非殖民主义批判和解构。作者分析了新墨西哥精神信仰的四个方面，其中非殖民主义观点得到了证实：(1) 后民族国家的崛起；(2) 对父权制的批判和生态女性主义精神信仰的出现；(3) 对资本主义的批判和可持续经济的替代方案；(4) 将神圣植物和药物的消费作为土著本体论与现代认识论斗争的场所。

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Les jeunes, cœurs de cible et promoteurs d’une orthodoxie juive globalisée 年轻人，全球化犹太正统观念的目标受众和推动者

IF 0.9 3区哲学 Q1 Arts and Humanities

Social Compass

Pub Date : 2023-12-29 DOI: 10.1177/00377686231210135

Frédéric Strack

Since the 1970s, there has been an ‘orthodoxization’ of Judaism worldwide, particularly in France, the United Kingdom, the United States and Israel. This movement is primarily driven by young people. However, until now, studies have not sufficiently addressed the conjunction of globalization, youth and religion in this evolution. This article examines the globalization of an Orthodox Jewish movement, the Lubavitch movement. How does it include youth in a globalization strategy? What are the effects on their religious practice? This faith-based NGO is an important vector of ‘orthodoxization’ among young people. It invests in youth as a priority, in particular through a specific educational system: it aims to encourage integration into the Lubavitch community, through a standardized orthodox training. But within the movement, young people are also agents: they promote a globalized Jewish orthodoxy.

自 20 世纪 70 年代以来，全世界，尤其是法国、英国、美国和以色列，出现了犹太教 "正统化 "的趋势。这一运动主要是由年轻人推动的。然而，迄今为止，相关研究尚未充分探讨全球化、青年和宗教在这一演变过程中的关系。本文探讨了东正教犹太运动--卢巴维奇运动的全球化。它是如何将青年纳入全球化战略的？对他们的宗教实践有何影响？这个以信仰为基础的非政府组织是年轻人 "正统化 "的重要载体。它优先投资于青年，特别是通过特定的教育体系：旨在通过标准化的正统培训，鼓励青年融入卢巴维奇社区。但在该运动内部，年轻人也是推动者：他们促进全球化的犹太正统派。

引用次数: 0

Spiritualizing psychiatry: Transpersonal psychology, DSM, and Brazilian research about spirituality 精神病学的精神化：超个人心理学、DSM 和巴西的精神研究

IF 0.9 3区哲学 Q1 Arts and Humanities

Social Compass

Pub Date : 2023-12-29 DOI: 10.1177/00377686231212783

Lucas Baccetto

This article analyzes the trajectory of the diagnostic category ‘Religious or Spiritual Problem’, included in 1994 in the 4th edition of the Diagnostic and Statistical Manual of Mental Disorders, the main diagnostic manual of North American psychiatry. Three moments of this trajectory are highlighted here: the beginning with transpersonal psychology, the debate around its inclusion in the DSM-IV, and the mobilization of the category in psychiatric research about spirituality in Brazil. Drawing on an array of material gathered through archival, bibliographical, and ethnographic research, I point out that the trajectory of ‘Religious or Spiritual Problem’ mirrors the shifts in spirituality scholarly debates in social sciences, from New Age practices to their institutionalized forms. Although psychiatry is known to historically pathologize religious or spiritual experience, I argue that the mobilization of such category acts toward legitimizing contemporary psychiatric research about spirituality.

本文分析了 "宗教或精神问题 "这一诊断类别的发展轨迹，该类别于 1994 年被纳入北美精神病学的主要诊断手册《精神疾病诊断与统计手册》第四版。本文重点介绍了这一轨迹的三个时刻：超个人心理学的开端、围绕将其纳入《精神障碍诊断与统计手册》第四版的争论，以及在巴西有关灵性的精神病学研究中对这一类别的调动。通过档案学、书目学和人种学研究收集到的一系列资料，我指出 "宗教或精神问题 "的发展轨迹反映了社会科学中灵性学术辩论的转变，从新纪元实践到其制度化形式。虽然众所周知精神病学在历史上曾将宗教或精神体验病理化，但我认为，对这一范畴的调动是为了使当代精神病学关于灵性的研究合法化。

引用次数: 0

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