Understanding the “Medicine” of Native American Traditional Values: An Integrative Review

A major goal of counseling is to promote the wellness of the client by promoting his or her optimum development through positive human change, and it is important for counselors to be able to informally assess and more fully understand Native American cultural values to promote the wellness of those clients. The cultural values of Native Americans are discussed, an integrative review of value studies conducted on Native Americans is presented, and a traditional Native American view of wellness is described with implications for counseling. You have noticed that everything an Indian does is in a circle, and that is because the Power of the World always works in circles, and everything tries to be round. … The sky is round, and I have heard that earth is round like a ball, and so are all the stars. The wind, in its greatest power, whirls. Birds make their nest in circles, for theirs is the same religion as ours. … Even the seasons form a great circle in their changing, and always come back again to where they were. The life of a [person] is a circle from childhood to childhood, and so it is in everything where power moves. (Black Elk, cited in Neihardt, 1959)     

“To a Land that I Will Show You”: Training Rabbis for the Future

Abstract. Rabbis are commonly perceived as bearers of Torah – the sacred traditions and ways of life of Judaism. As such, rabbis certainly have an important role to play in a community seeking guidance and inspiration from and a renewed connection to those traditions. Yet, historically, rabbis arose as a class in a period of crisis and were not merely conservative figures, but were also radical agents for change. The training of rabbis in the contemporary world calls for an assessment of our situation. Is our time a time of crisis? If it is, how should we prepare to meet that crisis? Do rabbis have a role to play in the future? While the texts and traditions of the past are available for study, interpretation, and application, is there a need to prepare rabbis to become effective agents for change? How can we embark upon such an uncharted path?     

Teaching World Religions without Teaching “World Religions”

Tomoko Masuzawa and a number of other contemporary scholars have recently problematized the categories of “religion” and “world religions” and, in some cases, called for its abandonment altogether as a discipline of scholarly study. In this collaborative essay, we respond to this critique by highlighting three attempts to teach world religions without teaching “world religions.” That is, we attempt to promote student engagement with the empirical study of a plurality of religious traditions without engaging in the rhetoric of pluralism or the reification of the category “religion.” The first two essays focus on topical courses taught at the undergraduate level in self‐consciously Christian settings: the online course “Women and Religion” at Georgian Court University and the service‐learning course “Interreligious Dialogue and Practice” at St. Michael's College, in the University of Toronto. The final essay discusses the integration of texts and traditions from diverse traditions into the graduate theology curriculum more broadly, in this case at Loyola Marymount University. Such confessional settings can, we suggest, offer particularly suitable – if somewhat counter‐intuitive – contexts for bringing the otherwise covert agendas of the world religions discourse to light and subjecting them to a searching inquiry in the religion classroom.     

Comparative Sacred Texts and Interactive Interpretation: Another Alternative to the “World Religions” Class

In this article we argue for an introductory course in the study of religion that proceeds through interactive interpretation as a responsible form of comparison. Interactive interpretation proceeds provisionally, and encourages students to formulate new questions of the materials instead of making final categories about the materials. We use examples from a typical classroom to show how we work with three pedagogical principles: (1) critical reading; (2) pluralism within religious traditions as well as between religious traditions; and (3) the use of the working hypothesis as a tool in analyzing religious texts. We also make an argument for textual reading as a form of living intellectual practice, which can work alongside of, and not in opposition to, other approaches to the study of religion, such as ethnographic or historical approaches.     

Interrogation,Interpretation and Integration of Spirituality: Insights from Sri Aurobindo for “Care for Creation”

This paper brings together three strands of enquiry – interrogation of spirituality, interpretation of spirituality and Sri Aurobindo's integrative spirituality – which form the three natural parts of the paper. In the first part I interrogate the idea and category “spirituality” and argue that this term came to be understood in opposition to the “material” only in medieval times, and thus the common notion of spirituality as opposed to materiality is misplaced. In the second part, in light of George Lindbeck's work, I will explore the question – is it possible for different traditions that interpret spirituality differently to hold a common unifying position? I will argue that if we are to arrive at an understanding of spirituality that will be acceptable to different traditions, then the very conception of spirituality must be informed by all. In the final part, I will argue that Sri Aurobindo's integrative spirituality offers a sufficient rationale for creation‐care by proposing a view of spirituality which, on the one hand, overcomes the spiritual‐material dichotomy, while on the other, contains an implicit guard against imposing its view of spirituality on other traditions. Finally, by bringing Sri Aurobindo into the dialogue I demonstrate how insights from another tradition can be drawn to enrich our understanding of spirituality.     

Putting the “We” Into Well‐being: Using Collectivism‐Themed Measures of Well‐Being Attenuates Well‐being's Association With Individualism

Studies repeatedly have documented that societal well‐being is associated with individualism. Most of these studies, however, have conceptualized/measured well‐being as individual life satisfaction—a type of well‐being that originates in Western research traditions. Drawing from the latest research on interdependent happiness and on family well‐being, we posit that people across cultures pursue different types of well‐being, and test whether more collectivism‐themed types of well‐being that originate in Confucian traditions also are associated with individualism. Based on data collected from 2,036 participants across 12 countries, we find support for the association between individual life satisfaction and individualism at the societal level, but show that well‐being's association with individualism is attenuated when some collectivism‐themed measures of well‐being are considered. Our article advances knowledge on the flourishing of societies by suggesting that individualism may not always be strongly linked with societal well‐being. Implications for public policies are signaled.     

HOW RELIGIOUS PRACTICES MATTER1: PETER OCHS' “ALTERNATIVE NURTURANCE” OF PHILOSOPHY OF RELIGION

This article engages the work of Peter Ochs from the perspective of philosophy of religion. In particular, I consider Ochs' work on Scriptural Reasoning and Jewish Morning Prayer as articulating a unique emphasis on religious liturgical practices that hints at a much needed paradigm shift in philosophy of religion, which has tended to focus on the cognitive aspects of religion (beliefs and doctrines) or the merely static artifacts of religious traditions.     

Erich Przywara’s Theology of Israel: A Critical Response to “Historical Criticism”

In the Anglophone world the Jesuit philosopher and theologian Erich Przywara (1889‐1972) tends to be known almost exclusively to Balthasar and Barth scholars (as an important mentor to the former and a formidable nemesis of the latter). In recent years, however, interest in Przywara has grown beyond these circles, owing in part to the English translation of his magnum opus, Analogia Entis (2014), and a handful of articles and monographs on his thought. Indeed, it is gradually being recognized that Przywara was an important philosopher and theologian in his own right – of no less stature, and arguably profounder, than the most recognized names in modern theology – even if he did not possess the same oratorical gifts. At the same time, however, a shadow has been cast over this recovery effort since an American church historian named Paul Peterson accused Przywara, along with Balthasar and even Barth, of varying degrees of anti‐Semitism and fascist sympathies – charges that, were they true, would make one reluctant to read him or find out why Edith Stein, Balthasar, Rahner, Josef Pieper et al. thought so highly of him. The point of this article, accordingly, is to set the record straight, at least as far as Przywara’s supposed “anti‐Semitism” is concerned (his view of National Socialism will be treated separately). It is understandable, of course, that Peterson is troubled that theologians could have contributed to the conditions that led to the horrors of the Shoah; and this alone justifies the zeal of his investigations. But the unfortunate way he has conducted them has also come with a cost: in this case, the misrepresentation of the intentions and the unjust impugning of the character of an eminent theologian, from whom, according to Rahner and Balthasar – indeed, according to John Paul II, Benedict XVI, and Pope Francis – the church still has much to learn. But, as regrettable as this may be, Peterson’s investigations have also done a service for modern theology: not only have they occasioned a closer look at Przywara’s cultural and political views, which was overdue; they have also helped to uncover, however inadvertently, a distinctly Pauline theology of Israel, aspects of which may yet prove fruitful.     

“SECOND-GUESSING”

Messages received from other social actors cannot always be taken at face value. When people have reason to question such messages, it is hypothesized that they engage in a cognitive process called “second-guessing,” wherein they reevaluate the literal interpretation of the message to determine its veridicality. Should they determine that it is not veridical, they generate an alternative, potentially more plausible interpretation. We assessed the frequency and importance of situations that might provoke reinterpretation of messages. Such situations were seen as occurring frequently and were of some importance. Social actors revealed sophisticated knowledge concerning the strengths and weaknesses of information obtained about people or events outside their direct experience. They also claimed to be able to “debias”such information, winnowing a “correct” interpretation from one judged to be “incorrect.” Preliminary data suggest that naive social actors are quite good at delecting scientifically documented sources of bias and making reasonable adjustments in their judgments to correct for those biases when plausibly present.     

“Blessed Are You Who Are Poor”: The Poor in Together towards Life,The Cape Town Commitment,and Evangelii Gaudium

The present article explores the issue of the poor in three recent major documents on mission and evangelism/evangelization – Together towards Life (TTL), The Cape Town Commitment (CCT), and Evangelii Gaudium (EG) – arguing that they have several commonalities, as well as differences, with regard to mission and the poor. In convergence, they acknowledge a central place of the poor in Christian mission; address personal and structural aspects of poverty; and perceive the poor in close relation to other disadvantaged groups. But they diverge in emphases: TTL focuses on the role of the Spirit of God in empowering the poor/marginalized, acknowledges the agency of the poor/marginalized, and sees them in close relation to the earth/creation in their cry for justice; CTC introduces the issue of poverty in the framework of the spiritual warfare discourse, addresses the challenging topic of the prosperity gospel, and reasons biblically for the cause of the poor; and EG critiques contemporary socio‐economic realities, emphasizes that the church as a whole must champion the poor, and warns against peace efforts becoming a pretext for neglecting the poor. This article argues that a “synoptic” reading of the three documents on the topic allows us to benefit from the rich ecclesial and theological traditions behind the texts, and can engender more appropriate responses for both missiology and mission on this important issue.     

The Essentiality of “Culture” in the Study of Religion and Politics

This article reviews various theoretical approaches political scientists employ in the analysis of religion and politics and posits culture as a conceptual bridge between competing approaches. After coming to the study of religion slowly in comparison with other social science disciplines, political science finally has a theoretically diverse and thriving religion and politics subfield. However, political scientists’ contributions to the social scientific study of religion are hampered by a lack of agreement about whether endogenous or exogenous theoretical approaches ought to dominate our scholarship. I assert that the concept of culture—and more specifically, subculture—might help create more connections across theoretical research traditions. I emphasize how the concept of religion‐based subculture is inherent in psychological, social psychological, social movement, and contextual approaches to religion and politics scholarship, and I explore these theoretical connections using the example of religion‐based “us versus them” discourses in contemporary American politics.     

FOLLOWING A TRAJECTORY: ON “TRACING A TRAJECTORY” AND “EXPLAINING AND VALUING,” BY JAMES M. GUSTAFSON

Abstract. The roots of religious faith–and the provenance of ethical thought–may be sought in the human sciences, the physical sciences, literature, religious traditions, and deep human intuitions. Gustafson's religious stance and the author's, while different on their face, in common reflect a mingling–and tangling–of skepticism, understanding, and transcendence. Let all of us hope and believe what we can.     

Latvian Baptist Traditions in Transition

I intend not so much to write about Latvian Baptist traditions in the past as to reflect on the challenges Baptists in Latvia face as part of a society which is in the process of being integrated into Western Europe. It is important to try to avoid stereotypes: as others have pointed out the declaration that 'such and such is the Baptist tradition' may mean only that 'we have done it thus ever since I can remember' or 'this is how it was done in the Baptist circles where I used to live'. Although by no means the largest denomination in Latvia, the Baptist Church occupies a distinct place in society. Statistics show that it is growing: in 1985 there were 60 congregations with 4,852 members; in 1998 the Baptist Union included 76 churches with 6,180 members. In 1998 membership grew in 33 congregations. The Baptists are now considered to be a 'traditional religion' and together with representatives from the Catholic, Lutheran, Orthodox, Old Believer and Jewish religious associations they are members of the Consultative Council for Religious Affairs of the Ministry of Justice. With other denominations, in 1988 the Baptists signed an agreement with the state on military chaplaincy, and they are one of the denominations which have a legal right to teach in state schools on religion (the Baptists and Lutherans have worked out a joint curriculum for these classes).     

“We Hardly Ever Talk about It”: Emotional Responsive Attunement in Couples after a Child's Death

Within Western cultural traditions, the idea that parents should talk about the death of their child with each other is deeply rooted. However, across bereaved parent couples there are wide variations in communication about their grief with each other. In this study, we explored the experiences of bereaved couples related to the process of talking and not talking. We used a thematic coding approach to analyze 20 interviews with 26 bereaved parents (11 interviewed as couples, four as individuals). Four main meanings emerged out of our analysis: not talking because of the inadequacy and pointlessness of words in grief, not talking as a way to regulate emotions in daily life, not talking as an expression of a personal, intimate process, and not talking because the partner has the same loss but a different grief process. In addition, we found that the process of talking and not talking can partly be understood as an emotional responsive process on an intrapersonal and interpersonal level. In this process partners search for a bearable distance from their own grief and their partner's, and attune with their relational context. A better understanding of this process is sought in a dialectical approach, emphasizing the value of both talking and not talking in a tense relationship with each other. Implications for clinical work are described.     

CONFUCIAN ENVIRONMENTAL ETHICS,CLIMATE ENGINEERING,AND THE “PLAYING GOD” ARGUMENT

The burgeoning literature on the ethical issues raised by climate engineering has explored various normative questions associated with the research and deployment of climate engineering, and has examined a number of responses to them. While researchers have noted the ethical issues from climate engineering are global in nature, much of the discussion proceeds predominately with ethical framework in the Anglo‐American and European traditions, which presume particular normative standpoints and understandings of human–nature relationship. The current discussion on the ethical issues, therefore, is far from being a genuine global dialogue. The aim of this article is to address the lack of intercultural exchange by exploring the ethics of climate engineering from a perspective of Confucian environmental ethics. Drawing from the existing discussion on Confucian environmental ethics and Confucian ethics of technology, I discuss what Confucian ethics can contribute to the ethical debate on climate engineering.     

“Handedness” and skill

The variability of handedness with different tasks is discussed. Experiments are described which show under what conditions handedness becomes evident. Tasks involving three different levels of complexity were used. The simplest task measured the accuracy with which a particular pressure could be reproduced in isometric contraction of the flexors of the index finger on each side in 21 female subjects. In the second situation, the maximum speed of making an attempted tapping movement under the same conditions, was measured in ten of the same subjects using the same muscle group alternating with its antagonists. The same ten subjects were also tested on an aiming task which provided the third level of complexity. The results suggest that differences in performance between the two sides only occur where “timing” or the serial organization of muscle activity is required and that such differences may be due to training.

Whether handedness is inherited or acquired is briefly discussed, and a second series of experiments using the same tasks as before were carried out on one female and nine male subjects. In this instance, the first two tests were used on the big toe of each side as well as the index finger. The results confirm that differences in performance between the two sides on these tasks can be adequately explained in terms of usage or training.

The hypothesis that “timing” is therefore important in the learning of any movement where serial muscle contractions arc involved was tested and confirmed in a third experimental series. The consistency of timing of the application of force in turning a crank handle at maximum speed was measured in five male subjects before and after training. The implications of the results are discussed in relation to other researches on skills.     

The Struggle for the Nature of “Prejudice”: “Prejudice” Expression as Identity Performance

This article develops an identity performance model of prejudice that highlights the creative influence of prejudice expressions on norms and situations. Definitions of prejudice can promote social change or stability when they are used to achieve social identification, explanation, and mobilization. Tacit or explicit agreement about the nature of prejudice is accomplished collaboratively by persuading others to accept (1) an abstract definition of “prejudice,” (2) concrete exemplars of “prejudice,” and (3) associated beliefs about how a target group should be treated. This article reviews three ways in which “prejudice” can be defined in the cut and thrust of social interaction, namely, by mobilizing hatred and violence, by accusation and denial, and by repression. The struggle for the nature of prejudice determines who can be badly treated and by whom. Studying such ordinary struggles to define what counts (and does not count) as “prejudice” will allow us to understand how identities are produced, norms are set into motion, and populations are mobilized as social relations are reformulated.     

“A Part of Who I Am”: Material Objects as “Plot Devices” in the Formation of Religious Selves

What role do material objects play in the formation of religious subjects? Drawing from an ethnographic investigation of the evolving relationships between a group of Eastern Orthodox converts and their religious icons, this article develops a theoretical approach to this question that conceptualizes material artifacts as “plot devices” in the formation of religious identity narratives. Integrating insights from studies of material religious culture with narrative theories of identity, this article argues that religious artifacts become significant to religious identity construction to the extent they act as resources for the configuration of a narrative structure in which transcendent or sacred others play a part. As the empirical details of this study demonstrate, attending to how religious objects’ symbolic meanings (i.e., who or what they represent) are mediated by their unique material characteristics (how they make meanings physically present to social actors in embodied social interaction) is of vital importance for explaining the significant role material artifacts play in the religious emplotment of action and experience.