Harry Potter and Contemporary Magic: Fantasy Literature,Popular Culture,and the Representation of Religion

This article discusses the reasons for the religious reactions to the Harry Potter novels, arguing that the books contribute to, and reflect, the reconfiguration of religion in contemporary society. The article analyses the media qualities of fantasy literature and the specific representation of magic in the novels and argues that these aspects form an important part of the reasons for the religious reactions. Fantasy literature and other popular culture that represents and mediates religious expressions and phenomena actively contribute to the reconfiguration of, and communication about, religion in contemporary society and are thus of consequence for what we understand ‘religion’ to be in the study of religions.     

Men,Muscles and Zombies: A Partial Response to Michelangelo Signorile

Abstract

This article reflects upon the way in which religious paradigms are used to analyse the cult of masculinity in Michelangelo Signorile's ‘report’ on gay culture. Boisvert argues that the discourse used by Signorile reduces religion to cultic behaviour and confirms stereotypes of gay culture as unhealthy and hedonistic. The sort of gay self-critique employed by Signorile seeks to contain the religious impulses Boisvert believes are inherent within gay sexuality; an eroticism that in its defiance and excess opens gay men to the touch and kiss of the ‘ineffably holy’.     

Reconsidering religion and fandom: Christian fan works in My Little Pony fandom

Studies of religion and fandom have tended to explore the extent to which fan cultures might be seen as forms of surrogate religion. This article suggests that a more detailed examination of the way in which believers use their faith within their individual fandoms would offer more interesting insights into both contemporary religious practice and fandom. Conducting a case study of ‘Brony’ fandom (adult fandom of cartoon My Little Pony: Friendship is Magic), this article explores the ways in which Christian fans use fan fiction and art to promote religious literacy, explore theological issues and engage in evangelism and exegesis. Fan knowledge is used as a way to quickly impart and explore complex religious concepts in a manner which utilises the shared culture of fandom. This should not be seen as a symptom of ‘mediatisation’ but as part of a complex synthesis of faith and popular culture.     

Does religious priming increase the prosocial behaviour of a Japanese sample in an anonymous economic game?

We examined the effect of religious priming on a Japanese sample in an anonymous dictator game whereas previous studies on religious priming on prosociality had mainly been conducted within Western contexts. The current study attempted to examine whether religion increases prosocial behaviour in a Japanese sample through the replication of ‘God is Watching You’ (Shariff & Norenzayan, 2007) where it was found that participants primed with religion‐related words and secular justice‐related words behaved more prosocially than participants primed with neutral words in an anonymous dictator game. The current experiment was conducted with Japanese students (n = 106) to examine whether the results of the original study could be applied to Japanese people. The results showed that among the three priming conditions (control, religion, secular justice), there was no difference in the amount of money participants allocated to anonymous strangers, although in the secular justice priming condition, theists allocated more money than atheists. The results might be due to the fact that the religious priming words used in the original study did not precisely activate the propositional network of religion that Japanese participants have. More culture‐specific studies are necessary to examine how religious priming works for non‐Westerners.     

Review Essay: Towards Cultural Psychology of Religion by J. E. Belzen

Jacob Belzen spends the first two-thirds of his 2010 book doing two things: (1) developing a cogent critique of the presuppositions that underlie mainstream psychology, especially as regards the study of religion, and (2) promoting greater use of what he calls a “cultural psychology.” The last third presents a number of religious case studies, all from the Netherlands, that demonstrate the value of cultural psychology. Although Belzen emphasizes “embodiment” in these studies, his results suggest that religion is often a “performance” for particular audiences. Finally, the applicability of Belzen’s approach to religions outside the Western tradition is discussed.     

The persistence of spiritual experience among churchgoing and non-churchgoing Italians: sociological and psychological perspectives

ABSTRACT

The study presented in this article draws on theories and methods developed within the psychology of religion to examine, from a fresh perspective, a problem established within the sociology of religion: the ‘oddity of the Italian situation’. The study employs the notion of openness to mystical experience as an indicator of the level of spiritual awareness among a sample of 1,155 Italians ranging in age from 14 to 80 years. The data demonstrated that, while levels of openness to mystical experience remain quite high among non-churchgoing Italians, these levels are significantly associated with sex, age, religious attendance, and personal prayer. Moreover, the differences between attenders and non-attenders are sensitive to the ways in which aspects of mystical experience are expressed. The dialogue between the psychology of religion and the sociology of religion generates fresh insight into the religious and spiritual landscape of Italy today.     

On Qualifying Religious Literacy: Recent Debates on Higher Education and Religious Studies in Japan

This article describes and analyzes controversies in Japan brought about by an intercollegiate educational project on religion. The project team, consisting of selected members of the Japanese Association for Religious Studies and the Japanese Association for the Study of Religion and Society, has been planning a new system for qualifying undergraduates as “specialists in religious cultures” (shūkyō‐bunkasi). It is anticipated that students with this qualification will be engaged in various occupations that require knowledge of different cultures. The project reflects an increased awareness that the academic study of religion should play a social role and be recognized as worthwhile by the public. This article will focus upon the academic and pedagogical challenges that the project members faced in the process of planning a system to assess and qualify students’ literacy in religious traditions. It will argue that religious literacy involves the dynamic ability to put knowledge into practice as well as to reflect continuously upon previously acquired knowledge.     

The Moral Animal: Why We Are the Way We Are: The New Science of Evolutionary Psychology (Book)

The growth of religious psychology with specific reference to the Malay people as the majority culture is discussed. This article describes attitudes of the Malays toward religion, and reviews related programs and developments in Malaysian universities and institutes. It covers contents of major seminars and conferences held in recent years; the application of religious psychology in the general Malay population and an analysis of some problems and prospects relevant to the general psychology of religion area. The article concludes that, although psychology of religion does not exist here in the Western sense, immense opportunities exist for psychological research on religion. Suggestions for improving the psychology-religion interface are given.     

The gendering of heterosexual religious young adults’ imagined futures

This article draws from a mixed-methods project that examined religion, youth, gender, and sexuality among young women and men aged between 18 and 25, from various religious traditions, and living in the UK. It charts how unmarried heterosexuals imagined their future lives in relation to marriage and parenthood. We deploy conceptual literature on ‘imagined future’, which is under-used in the sociology of religion, to explore what difference, if any, religious belonging makes to the futures the participants imagined. We assert that religion is part of their cultural tapestry, which broadly informed their values and actions. In other words, religion, as a component of culture, provides a ‘toolkit’ which they used in imagining futures that they deemed meaningful. This article contributes significantly to literature on gender and religious cultures and imagined future, highlighting the complex and interweaving role religion played in the way young adults in this study imagined their future gendered lives.     

American Psychology of Religion and the Journal for the Scientific Study of Religion

It is doubtful whether there ever has been a rise‐fall‐rebirth of the psychology of religion. While the claim has marginal merit for American academic psychology, it has little application in other cultures or even within American psychology of religion outside mainstream psychology. The psychology of religion has always been and remains tied to key individuals who sustain the field. This historical fact is important in understanding the role of the JSSR in the field. Early psychologists of religion such as Hall and James set the pattern for two distinctively different approaches to the psychology of religion. Hall's approach was methodologically restrictive, inherently reductive, and came to dominate the academic psychology of religion. James ‘approach was methodological plural, receptive to the evidential force of religious experience, and quickly marginalized within American psychology. These opposing orientation continue to influence the psychology of religion in societies such as the SSR and its journal. A review of the psychologist editors of JSSR illustrates that the psychology of religion remains a marginal interest of mainstream psychology. It survives because of the interdisciplinary nature of the SSSR and its journal.     

A History of Psychology of Religion in the West: Implications for Theory and Method

The study of religion in Western psychology has an interesting history that provides many lessons for future attempts to understand the spiritual aspects of human experience. In the past, psychologists have typically operated from one of three paradigms in their study of religion: (1) hermeneutic–phenomenological, (2) positivistic naturalism, and (3) religious integration. Each of these paradigms has a number of important theoretical assumptions and a preferred set of methodologies that offer significant advantages and disadvantages. The paradigm of positivistic naturalism, with its emphasis on quantitative questionnaire methodology, has been the most influential but also the least helpful in generating new ideas for the psychological understanding of religion, particularly as it is practiced in non-Western contexts. A historical survey of the other competing paradigms offers many insights and practical suggestions about how research in the psychology of religion might proceed in the twenty-first century.     

The Effect of Religiosity on Life Satisfaction in a Secularized Context: Assessing the Relevance of Believing and Belonging

The positive relationship between religiosity and life satisfaction is well-established. This relationship is, however, likely to vary across cultural contexts and different religious affiliations. Furthermore, research is needed to uncover why religion is relevant for life satisfaction. Addressing these issues, we investigate what dimensions of being religious play a role in the life satisfaction of individuals with different religious affiliations, including the understudied Muslim category, in the highly secularized Dutch context. We examine ‘believing’, which captures how religion provides meaning and a coherent worldview, and ‘belonging’, which comprises both cultural benefits of being embedded in a congregation with a shared framework of meaning and structural benefits due to more social ties. Analyses of the NEtherlands Longitudinal Lifecourse Study (n = 5312) first indicate that Muslims display significantly lower life satisfaction than the non-religious, which appears to be due to their underprivileged social position rather than intra-religious factors of believing and belonging. Second, we find that Catholics experience significant life satisfaction benefits compared to those who are not religious, and that only belonging plays a role in this association. Next to the beneficial effect of the structural aspect of belonging, which revolves around social ties, a cultural aspect of religious belonging appears to be salient, suggesting that an important life satisfaction advantage of religious communities lies in their ability to foster a sense of solidarity and commitment through a shared framework of meaning. We make several recommendations for further research based on these findings.     

‘Thank God We Are in Syria!’ Modernization,Interfaith Relations and Women’s Rights in Syria Before the ‘Arab Spring’ (2000–2010)

The status of women is generally considered a measure of ‘modernity’ and it has often been exploited by the West to highlight the ‘backwardness’ of non-Western countries and to justify colonialism and ‘civilization’ endeavours. The question of women’s rights and its connection to ‘modernity’, however, is not simple. This article considers the example of Syria immediately before the revolts of 2011, and highlights that the government’s approach to the issue of women’s rights appears to have been inspired by a peculiar idea of ‘modernity’ that is not in line with the Western mainstream view, because it is not based on the centrality of the individual and does not include a view of secularization that underestimates the social and political importance of religious beliefs. Reflections on the peculiarities of the Syrian approach may help avoid simplifications and – more generally – may help us reflect on the premise of the mainstream Western approach to the issue in countries considered as ‘other’.     

Reflexive modernity and the religious body

There are a growing number of attempts to reconsider the nature and role of contemporary religion with reference to the issues of ‘postmodernity’ and ‘postmodernism’. Against these, it is suggested here that efforts to reconstruct the study of religion within the framework of an assumption that we are entering a postmodern social order would be fundamentally misconceived. While the emergence of features within the present social order are acknowledged, which undermine major components of the modern project, and are manifest as problematizations of the questions of reality and meaning which concern the postmodernists, it is not accepted here that this order itself is in a state of decay. Instead, that postmodernity is a fundamentally modern construct is argued, how the very idea of postmodernity becomes possible is explored, suggesting that it is, in part, the product of a process of ‘disembodiment’ which has gradually come to dominate Western cultures since the time of the Protestant Reformation. Postmodernism is characterized by a mentalism which ignores the anthropological in reality of what we term the religious body; the necessary implication of embodiment in the human construction of meaning and identity. It is proposed therefore, that the study of contemporary religion should be shaped not by postmodernism but by an awareness of both the reality‐threatening impulses of reflexive modernity and the continuing anthropological reality of the religious body.     

History, Present Situation, and Problems of Chinese Psychology of Religion

There have been few research studies on the psychology of religion in Mainland China because of the “leftist” ideology that shaped the People’s Republic of China from its foundation until the introduction of reform and open policy. Since the 1980s, research in the field of psychology of religion in Mainland China has made remarkable progress. The main efforts include translating and introducing representative works from the former Soviet Union and the West, while theoretical studies have concentrated mainly on the origins, features, functions, and schools of psychology of religion. Researchers have developed new measurement tools based on local culture in psychology of religion. Empirical studies pay special attention to the relationship between religious belief and mental health, the features of religious thinking of the Chinese, the psychological state of professionals, and characteristic emotions of religious experiences as well as their correlation with biological processes. The problems that currently exist in the field in Mainland China include the following: lack of critical in-depth studies on the history of Western psychology of religion, absence of diversity in research methods, and disconnection of theoretical study from practical application. Obviously, these issues should influence the direction of future efforts.     

The rise of the nones and the changing relationships between identity,belief, and behavior

ABSTRACT

One of the more remarkable trends of the past 30 years is the dramatic rise of individuals who do not identify with any religious tradition. While this trend has been well documented, some of the underlying dynamics and consequences have not been fully appreciated or explicated. We examine the General Social Survey in the period from 1972 to 2014 to examine how the increase in the ‘nones’ is tied to changes in the strength of religious identity among US adults and, in turn, how the rise of the nones has affected the relationships between religious identity, religious belief, and religious behavior. In particular, we show that, as the percentage of US adults who do not identify with a religion has grown, the correlations between religious identification, belief, and behavior have increased. In short, the rise of the nones has led to more congruence between measures of religion.     

The Origins of Religious Homophily in a Medium and Large School

How religion influences social interactions, and how social interactions influence religion, are fundamental questions to the sociology of religion. We address these processes and build on Cheadle and Schwadel’s (Soc Sci Res 41:1198–1212, 2012) analysis of selection and influence in religion-based social tie homogeneity (i.e. network–religion autocorrelation) in small schools by analyzing networks from larger schools, by focusing on differences across schools, and by testing different operationalizations of social influence. Using two waves of full network data from the National Longitudinal Study of Adolescent Health and dynamic longitudinal network SIENA models, we find (1) that both selection and influence impact network–religion autocorrelation; (2) that the factors influencing network–religion autocorrelation vary across school contexts; and (3) that religious influence is proportional to the number of friends in an adolescent’s network, which means influence reflects both the size of an individual’s network and the consistency of religion among members of the network. We conclude by addressing potential reasons for differences across school contexts and by discussing the theoretical logic behind the total similarity effect that best operationalized religious influence.     

Banal is not Trivial: Visibility,Recognition, and Inequalities between Religious Groups in Prison

Recognizing religious groups is not only a question of granting rights, but also a question of the possibility of being perceived as unproblematic, especially in contexts where religion is a contested issue. Spain is a compelling case to examine this proposition. There, the rise of migration-driven religious diversity and the attacks of 11 March 2004 have led religious minorities into the sensitive terrain of ‘supra-visibility’. Drawing upon research conducted in prisons, we show that, in this situation, being classified as a ‘religion’ becomes more a cause for alarm than a sign of normalcy. The most powerful actors in the field have actively distanced themselves from the category of ‘religion’, either because they are presented as spiritual therapies or because they are embedded in cultural traditions—the banal Catholicism that prevails in many southern European settings. Overall, religious inequalities are not only related to the recognition of rights, but also to the (in)visibility of some social and cultural forms over others.     

“Experiences deemed religious”: Radical critique or temporary fix? Strategic ambiguity in Ann Taves’ Religious Experience Reconsidered

Ann Taves has written an interesting, lucid and informative book. In particular, the author's suggested reformulation of religious studies as the study of “things deemed special” indicates a critical alternative to the dominant discourse. But such a reformulation implies that the ‘secular’ side of the mutually parasitic religion‐secular binary also requires deconstruction. This in turn must surely lead to a critique of the representation of social psychology and related disciplines as ‘natural science’, a representation which itself is already dependent on the wider, globalizing, ideological religion/secular binary, and its supernatural/natural correlate. The author's ambiguous alternation between things deemed special and things deemed religious invites the discursive contours of ‘religion’ to re‐enter through the back door, leaving the status quo substantially intact