The Religion of the Educated Classes Revisited: New Religions,the Nonreligious,and Educational Levels

A number of different studies carried out in the late 20th century indicated that new religious movements (NRMs) tended to recruit individuals who were highly educated. In the present study, we confirm this pattern utilizing data from the national censuses of Australia, New Zealand, Canada, England, and Wales. Additionally, we found that educational patterns for NRMs in the censuses tended to fall into at least two subgroups, one of which had educational levels comparable to mainline denominations and the other of which had significantly higher educational achievements. Furthermore, census respondents who expressed some variety of nonbelief were comparable to this latter group in terms of educational accomplishments. We discuss this latter finding in terms of Ernst Troeltsch and Colin Campbell's analysis of secularization.     

A New Typology of Religion Based on Needs and Values

Religious experience is notoriously difficult to classify, though various attempts have been made. This article presents a new typology based on Maslow's theory of motivation (popularly known as the ‘hierarchy of needs'), which places needs and values at the forefront of human psychology. I argue that his model can be applied to religion to help explain spiritual choices and consequently the interrelation between demand and supply, thus accounting for the diversity of religion available in contemporary society. The model is particularly applicable to new religious movements (NRMs) in which membership is by voluntary choice. Needs and values are the key factors determining why people join an NRM and which movement they choose.     

“Tell Me Who Your Enemies Are”: Government Reports About the “Cult” Phenomenon in Israel

Between 1982 and 2011, four Israeli governmental reports addressing ostensible dangers from “cults” (new religious movements, or NRMs) were issued. The 1980s reports use a collectivist discourse, in which the state sees itself as defending the collective's borders from external threats and representing various sectors while seeking consensual values. The 1990s report marks an interim stage in which the state tries to balance individual liberties with sectoral interests. The 2011 report focuses solely on harm to individuals and is the harshest of the four. The reports reflect milestones in three processes of change that have taken place in Israeli society: from a collectivist‐hegemonic ethos to a multisectoral one; from a focus upon society to a focus on the individual; and from nationalistic values to universalistic ones. At every point in time, NRMs represented a different perceived threat to Israeli society. We explain how multisectoralism brings about both tolerance toward new religious phenomena and fierce anti‐cultic activity.     

NEW VISIONS FOR ENGAGED BUDDHISM: THE JUNGTO SOCIETY AND THE INDRA'S NET COMMUNITY MOVEMENT IN CONTEMPORARY KOREA

This paper examines two major Buddhist movements in contemporary South Korea, the Jungto Society and Indra's Net Community, which address issues in daily lives of lay people. Visionary monks began these movements: Jungto was established by P?mnyun in 1988, and Indra's Net by Tob?p in 1999. Both began as grassroots communities based on Buddhist principles, seeking an alternative way of thinking and living in response to contemporary society's emphasis on mass consumption, commercialism, competition, and the exploitation of the natural resources. While their activities overlap in promoting peace and ecological preservation, Jungto is better known for its humanitarian aid programmes in impoverished areas of the world, and the Indra's Net for its rural community movement in South Korea. With their steady and visible activities, these movements not only offer a new vision and work for lay Buddhists but also appeal to a wider population by involving the general public.     

Supernatural Support Groups: Who Are the UFO Abductees and Ritual‐Abuse Survivors?

In the 1980s two different groups emerged that exhibited a strikingly similar combination of the quasi-religious and psychotherapeutic—UFO abductees and ritual-abuse survivors. Both movements focused on healing members from victimization they had experienced at the hands of beings of often supernatural power. Further, both movements attempt to use techniques developed in psychotherapeutic circles, such as hypnosis, art therapy, and role playing, to recover "repressed" memories at the hands of these abusers. This article presents the results of surveys of 55 UFO abductees and 51 ritual-abuse survivors. Both UFO abductees and ritual-abuse survivors are compared to the general population in terms of their gender, age, race, marital status, education, and occupation. It is determined that the demographics of these two fledgling movements closely mirror those of other NRMs.     

Gender Categories as Dual-Character Concepts?

Seminal work by Knobe, Prasada, and Newman (2013) distinguished a set of concepts, which they named “dual-character concepts.” Unlike traditional concepts, they require two distinct criteria for determining category membership. For example, the prototypical dual-character concept “artist” has both a concrete dimension of artistic skills, and an abstract dimension of aesthetic sensibility and values. Therefore, someone can be a good artist on the concrete dimension but not truly an artist on the abstract dimension. Does this analysis capture people's understanding of cornerstone social categories, such as gender, around which society and everyday life have traditionally been organized? Gender, too, may be conceived as having not only a concrete dimension but also a distinct dimension of abstract norms and values. As with dual-character concepts, violations of abstract norms and values may result in someone being judged as not truly a man/woman. Here, we provide the first empirical assessment of applying the dual-character framework to people's conception of gender. We found that, on some measures that primarily relied on metalinguistic cues, gender concepts did indeed resemble dual-character concepts. However, on other measures that depicted transgressions of traditional gender norms, neither “man” nor “woman” appeared dual-character-like, in that participants did not disqualify people from being truly a man or truly a woman. In a series of follow-up studies, we examined whether moral norms have come to replace gender role norms for the abstract dimension. Implications for the evolution of concepts and categories are explored.     

“We Must Be the Change We Want to See in the World”: Integrating Norms and Identities through Social Interaction

In this article, we propose a social psychological mechanism for the formation of new social change movements. Here, we argue that social change follows the emergence of shared injunctive social norms that define new collective identities, and we systematically spell out the nature of the processes through which this comes about. We propose that these norms and identities are created and negotiated through validating communication about a normative conflict; resulting in an identity‐norm nexus (INN), whereby people become the change they want to see in the world. We suggest that injunctive norms are routinely negotiated, validated, and integrated with shared identity in order to create the potential to effect change in the world. Norms and identities need not be integrated or connected in this way, but the power of social actors to form new social movements to bring about sociopolitical change will tend to be severely limited unless they can bring about the integration of identity and action.     

Counter-Cultural Egalitarianism: a comparative analysis of New Age and other 'alternative' communities

This paper makes a plea for examining New Religious Movements (NRMs), including the New Age Movement, in terms of contrasting modes of social organisation. NRMs share such contrasting modes with other societies well outside the Western industrial-capitalist world, notably hunting and gathering societies. This means that theoretical discussion relating to the social forms of hunter-gatherers can enlighten the social forms of NRMs. The paper demonstrates the ethnographic similarities between NRMS and hunter-gatherers in relation to the social dimensions of egalitarianism and hierarchy. Egalitarianism as a counter-cultural strategy of opposition is then explicated according to Boehm's idea of reverse dominance. Hierarchy, among NRMs organised quite differently from ‘mainstream’ hierarchy, is meanwhile explicated in terms of distinctive space-time circumstances of social aggregation where people are constricted on limited areas of territory. In counter-cultural strategies, it is concluded, egalitarianism amounts to a ‘witnessing’ opposition, while hierarchy amounts to a ‘symbolic’ opposition.     

Dharma Diversity and Deep Inclusivity at the East Bay Meditation Center: From Buddhist Modernism to Buddhist Postmodernism?

Through an ethnographic study of the East Bay Meditation Center (EBMC) in Oakland, California, this paper examines recent attempts to diversify meditation-based convert American Buddhism. Celebrated as the ‘one of the most diverse Buddhist sanghas in the world’, EBMC opened its doors in January 2007 with the goal of offering a more diverse alternative to the predominantly white, middle-class populated American Buddhist groups in the Bay Area. The EBMC is rooted in a ‘gift economy’ and offers weekly meditation groups for People of Color, LGBTQI populations, and people with disabilities and chronic illnesses. While the EBMC houses separate identity-based groups, it is its attention to the multiple axes of difference—race, ethnicity, class, gender, sexuality, and disability— what I identify as ‘dharma diversity’—that mark it as unique. In conclusion, I suggest that EBMC's diversity culture might indicate the emergence of a new postmodern stage in the assimilation of Buddhism in America.     

From Classroom to Controversy: Conflict in the Teaching of Religion

What happens when a class assignment becomes a source of controversy? How do we respond? What do we learn? By describing the controversy surrounding an assignment on religion and representation, this article examines conflict's productive role in teaching about New Religious Movements (NRMs) and religion. It suggests that we consider how our personal and institutional dispositions toward conflict influence our pedagogies. Moreover, it urges us to consider how teaching conflicts within and/or between disciplines can enhance our learning objectives and stimulate students' ability to think critically.     

Globalizing Tibetan Buddhism: modernism and neo-orthodoxy in contemporary Karma bKa’ brgyud organizations

This article addresses the wider issues of continuity and change in the context of the globalization of Tibetan Buddhism. Specifically, it looks at the emergence of lay oriented convert movements within the global Karma bKa’ brgyud school, which are led by ‘crazy wise’ teachers. Firstly, the activities of Chogyam Trungpa Rinpoche (1939–1987) are interpreted on the background of the tension between tradition and modernity. In dialogue with modernity, Trungpa gradually pushed the borders of Tibetan Buddhist identity to the point of collapse and established a secular teaching lineage and discourse. Trungpa's case is then compared to the development of one of the fastest growing and largest global lay movements of contemporary Tibetan Buddhism, the Diamond Way of the Danish lay teacher Ole Nydahl. The Diamond Way has transitioned into a late-charismatic stage, in which the traditionalist and modernizing features of Nydahl's teachings are creating an increasing tension. Post-Buddhist secularization and modernist packaging of neo-orthodoxy emerge as contesting paradigms of the globalization of these Tibetan Buddhist movements, which produce surprising intertextualities and shed light on the negotiation of converted Buddhist identities in a global context.     

‘Interfaith dialogue’ as a form of opposition of ‘minority religions’ to governmental pressure in Russia

Russian governmental policy toward non-traditional religious groups, especially so-called New Religious Movements (NRMs), is discriminatory. Despite Russia’s formal secularity, the government strongly supports the Russian Orthodox Church (ROC), a position which results in various limitations on many other religious groups. As a result, legal actions have been initiated against new religious groups, for example the Bhagavad Gita trial in Tomsk, Siberia, and the designation of the literature of the Jehovah’s Witnesses as ‘extremist’. However, pressure by the government can sometimes lead to the development of spontaneous interreligious oppositional associations. One important example is the ‘interfaith dialogue’ in Tomsk, where local leaders or representatives of religious groups, such as the Episcopal, Jewish, and Latter-day Saints (Mormon) churches as well as the Hare Krishna movement, unorthodox Buddhist groups, and local pagan movements, united to oppose governmental and ROC efforts to disband a Hare Krishna group in the Tomsk area. This research note presents results of a case study, which involved participant observation, of the phenomenon of oppositional interfaith dialogue in Tomsk in the period 2011–2014. I discuss factors that influenced its appearance, its relationship with the local government, and the methods of cooperation between the different religious groups within this association and offer some theoretical interpretations of these developments. The results of this case study illustrate new and important modern relationships between minority religions and the government in Russia.     

“You throw like a girl:” The effect of stereotype threat on women's athletic performance and gender stereotypes

Objectives“Stereotype threat” occurs when people perform worse at a task due to the pressure of a negative stereotype of their group's performance. We examined whether female athletes may underperform at an athletic task if prompted to think about gender stereotypes of athleticism. We also explored whether gender stereotypes regarding general athletic ability would be affected by a standard stereotype threat induction.DesignWe used a 2 (participant gender) × 2 (stereotype threat manipulation) factorial design with task performance and gender stereotypes of athleticism as dependent measures.MethodFemale and male tennis and basketball college student athletes performed two athletic tasks relevant to their sport: a difficult concentration task and an easier speed task. Participants were told beforehand that (1) there was a gender difference on the tasks (to induce stereotype threat) or (2) there was no gender difference (to remove any preexisting stereotype threat).ResultsOn the difficult task, women performed worse than men only when stereotype threat was induced. Performance on the easier speed task was unaffected by the stereotype information. Interestingly, women's beliefs regarding women's and men's general athleticism were also affected by the manipulation.ConclusionsWe concluded that one minor comment regarding a very specific athletic task may sometimes impair task performance and alter gender stereotypes of athleticism among women. Some implications for preventing negative stereotype threat effects are discussed.     

Joining and leaving a new religious movement: A study of ex-members’ mental health

The impact of membership in new, often socially contested, religious movements (NRMs) on mental health of members and ex-members is still a controversial question in the psychological literature. In the present study, we interviewed 20 ex-members of various NRMs who also completed questionnaires measuring several cognitive (need for closure, world assumptions) and affective-emotional (parental and adult attachment, social relationships, depression) constructs. Ex-members were then compared with current NRM members and with individuals not involved in NRMs. It appeared that NRM membership compensated for some previously existing vulnerabilities reported by members (insecure attachment in childhood, few social relationships, negative life events). However, this supportive effect did not persist after the destabilizing experience of disaffiliation. Yet, ex-members remained strong believers and were very inclined to spirituality.     

The culture of yoga retreats,active followers and peripheral associates of new religious movements: wellness enterprises promoting well-being

ABSTRACT

This paper examines the wellness effects of yoga retreats on Indian guru-led new religious movements’ (NRMs) fellowship. The two-year repeated-measures study included 3658 active followers and 3658 peripheral associates as the comparison group. Two measures assessed wellness: the Flourishing Scale (FS) and the Comprehensive Inventory of Thriving (CIT). Phase 1 scores of both groups were not significantly different. Active followers who attended yoga retreats scored higher at phase 2 on the FS and the CIT than the peripheral associates. Within the active followers’ cohort, women, upper class, Hindus and never married/widowed had higher phase 2 FS and CIT scores. Active followers who attended retreats for meditation and reflection, practiced yoga, prayer and personal study during retreats, and regularly maintained the spiritual routine after retreats, acquired several psychological resources and strengths. Hence, active and serious followers of the Indian guru-led NRMs psychologically gain as a result of experiencing yoga retreats.     

Filial Piety: Buddhists' Way in East Asia

ABSTRACT

This article introduces the Buddhist way of practicing filial piety–repaying mothers' kindness–along with a Buddhist sutra, the Sutra about the Deep Kindness of Parents and the Difficulty of Repaying it. This sutra has been widely recited, upheld, and is endeared by East Asian people for centuries. The sutra became a vehicle that helped Buddhism assimilate with the indigenous cultural tradition of China. It contains discourses about the ten types of the kindness of a mother bestows on her child, difficulties of repaying kindness, the grave consequences of being unfilial toward parents, and how to repay kindness. The historical background of Buddhists' assimilation with the Chinese cultural system, emphasis given to the mother's kindness, and certain differences and similarities between Confucians and Buddhists in the practice of filial piety are discussed.     

Countermovement Mobilization and State Raids on Minority Religious Communities

An ongoing study of government raids on minority religious communities in 19 Western‐style democracies over seven‐plus decades shows a dramatic increase in raids beginning in the 1990s. Two distinct and related patterns are found to explain this escalation in frequency. Both patterns involved countermovement mobilization by coalitions of oppositional groups that effectively framed new or nontraditional religious movements (NRMs) as threats to their own members and the larger society, thereby prompting state actions of social control. The patterns are distinguished by a new relationship of countermovement actors to the state. In one pattern, we found the development of a transnational network forging a common collective action frame, movement ideology, and organizational strategy. Seizing political opportunities in the wake of increasing concerns regarding child endangerment, countermovement actors targeted NRMs as harbingers of child abuse and pressed authorities to take action. In the second pattern, we found a concentration of raids in one country (France). Here, the oppositional networks were not simply third‐party interest groups but were fully integrated into the state apparatus, hence awarded power and given extraordinary influence. Consequently, state raids increased exponentially. The study also provides five years of new data from a previous report examining their impact on the larger set of findings and identifying new trends.     

ON THE BUDDHIST TRUTHS AND THE PARADOXES IN POPULATION ETHICS

Starting point The starting point of this paper is the following citation concerning the state of contemporary population ethics:

Most discussion in population ethics has concentrated on how to evaluate populations in regard to their goodness, that is, how to order populations by the relations ‘is better than’ and ‘is as good as’. This field has been riddled with paradoxes which purport to show that our considered beliefs are inconsistent in cases where the number of people and their welfare varies. (Arrhenius 2004, 201)

Type of problem The best known and most discussed example shattering our intuitions is Parfit's Mere Addition Paradox. This paper explores the potential of the Buddhist Truths to answer the following questions: What is at the source of the Mere Addition Paradox? and Why are paradoxes unavoidable in population ethics?

Results The comparison of classical utilitarian and Buddhist intuitions demonstrates the close tie between intuitions and interests. The perplexing Buddhist intuition about non-existence can be explained (except for metaphysical reasons) by a radically different priority given to survival. The method of measuring the quality of life is not decisive for the existence of paradoxes; the Buddhist axiology changes but does not remove counter-intuitive combinations. If the conflict of interest (quantity versus quality) is described within a two-parameter model, it causes conflicting intuitions; in axiologies that favour quantity (utilitarianism) or quality (perfectionism), the conflicting intuitions inevitably lead to paradoxes. In order to find a compromise, one would have to find a universal interest and a corresponding universal intuition; the obvious candidate to meet this request is sympathy but, since there is no universal consensus on the desirable degree of sympathy, the normative force of such an approach is limited. Breaking out of the two-parameter model and accepting the incommensurability of certain qualities threatens the normative claim of population ethics.     

On the interpersonal regulation of emotions: Emotional reliance across gender,relationships, and cultures

Three studies examine people's willingness to rely on others for emotional support. We propose that emotional reliance (ER) is typically beneficial to well‐being. However, due to differing socialization and norms, ER is also expected to differ across gender and cultures. Further, following a self‐determination theory perspective, we hypothesize that ER is facilitated by social partners who support one's psychological needs for autonomy, competence, and relatedness. Results from the studies supported the view that ER is generally associated with greater well‐being and that it varies significantly across different relationships, cultural groups, and gender. Within‐person variations in ER were systematically related to levels of need satisfaction within specific relationships, over and above between‐person differences. The discussion focuses on the adaptive value and dynamics of ER.