Standing up to be counted: understanding Pagan responses to the 2011 British censuses

Abstract

Over the past 50 years, Paganism as a religious identification has grown in Britain and Pagan groups have begun to enter the mainstream of public religious life. The numbers identifying as Pagan increased between the 2001 and 2011 British censuses, but despite Paganism's increased public profile not all Pagans feel willing or confident about openly declaring their Paganism. Census numbers fall well below estimates from other sources. In May 2013, a questionnaire was distributed to Pagans in Britain exploring how they completed the religion question in the 2011 censuses. Some 1700 responded, the largest survey so far of the Pagan community in Britain. This paper discusses Pagans' motivations for identifying or not identifying as Pagan in the censuses and the implications of their responses for the development of Paganism in Britain. More widely, it provides a case study for those seeking to understand the increasing phenomenon in contemporary societies of religious and spiritual communities that are unstructured, amorphous and post-institutional. It demonstrates that censuses and large-scale surveys can become social and community events that shape as well as measure those who participate in them.     

New Era Millenarianism in Brazil

This article explores a range of dynamics which inform the construction of new era religious identities of urban professionals in Brazil through their appropriation of traditional millenarian themes most closely associated with the nation's rural peasantry. As part of this exploration, two lines of enquiry are followed. The first explores the continuity between the traditional millenarian paradigm most closely associated with Brazil's rural peasantry and the new era millenarianism articulated by members of the urban middle-classes. While not denying narrative similarities with traditional millenarian movements in Brazil, the second line of enquiry engages new era millenarianism by regarding it as embodying a range of dynamics typical of the late modern context within which its urban professional adherents are situated. While the dynamics of practical-symbolic crisis identified by the first line of enquiry are not discounted, the second line of enquiry regards new era millenarianism as primarily expressive of a number of reflexive preoccupations typical of late modern urban existence.     

AT HOME IN MOTION

This paper was first delivered as the keynote address at the ‘Transnational Punjabis in the 21^st Century: Beginnings, Junctures and Responses’ Conference held in May 2011 at the University of the Fraser Valley, Abbotsford, British Columbia, Canada. It argues that there are two dimensions to evolving Sikh diasporic identities that are firmly anchored in being at home whilst in motion. These two dimensions are rooted in culture and dharam. The ways in which Sikh culture travels and evolves is illustrative of post-colonial transformations and largely dependent on the host culture as well as the product of being part of either an ‘old’ or ‘new’ diaspora – that is, being a diaspora that has been forged in either the age of colonization or the age of globalization. While it remains to be seen how a Sikh diasporic identity will be shaped in the future, it is apparent that diasporic processes will be played out on a global stage as communications between Sikhs and others throughout the world are further revolutionized.     

Self- and other-estimates of multiple abilities in Britain and Turkey: a cross-cultural comparison of subjective ratings of intelligence

This study is part of a programmatic research effort into the determinants of self-assessed abilities. It examined cross-cultural differences in beliefs about intelligence and self- and other-estimated intelligence in two countries at extreme ends of the European continent. In all, 172 British and 272 Turkish students completed a three-part questionnaire where they estimated their parents', partners' and own multiple intelligences (Gardner (10) and Sternberg (3)). They also completed a measure of the 'big five' personality scales and rated six questions about intelligence. The British sample had more experience with IQ tests than the Turks. The majority of participants in both groups did not believe in sex differences in intelligence but did think there were race differences. They also believed that intelligence was primarily inherited. Participants rated their social and emotional intelligence highly (around one standard deviation above the norm). Results suggested that there were more cultural than sex differences in all the ratings, with various interactions mainly due to the British sample differentiating more between the sexes than the Turks. Males rated their overall, verbal, logical, spatial, creative and practical intelligence higher than females. Turks rated their musical, body-kinesthetic, interpersonal and intrapersonal intelligence as well as existential, naturalistic, emotional, creative, and practical intelligence higher than the British. There was evidence of participants rating their fathers' intelligence on most factors higher than their mothers'. Factor analysis of the ten Gardner intelligences yield two clear factors: cognitive and social intelligence. The first factor was impacted by sex but not culture; it was the other way round for the second factor. Regressions showed that five factors predicted overall estimates: sex (male), age (older), test experience (has done tests), extraversion (strong) and openness (strong). Results are discussed in terms of the growing literature in the field.     

If all acts of love and pleasure are Her rituals,what about BDSM? Feminist culture wars in contemporary Paganism

Since the 1970s, some religious practitioners of the contemporary Pagan movement (a.k.a. Neo-Paganism) have embraced spiritual BDSM, or “sacred kink,” as a spiritual discipline relating to their tradition. The “sex wars,” debates around pornography, prostitution, and sadomasochism, have appeared in the history of Wicca and contemporary Paganism. Pagan feminists have brought theological questions to the same debates. They have focused on the Wiccan Rede (“harm none”) and the affirmation of pleasure in Doreen Valiente’s Charge of the Goddess that states that, “All acts of pleasure are [the Goddess’s] rituals.” While support for BDSM has become the dominant public perspective in twenty-first-century Paganism, the movement’s late twentieth-century history includes instances of anguish as individuals wrestled with their personal sexual desire and their feminist principles.     

THE MODERN STUDY OF MYTH AND ITS RELATION TO SCIENCE

The history of the modern study of myth can be divided into two main categories: that which sees myth as the primitive counterpart to natural science, itself considered overwhelmingly modern, and that which sees myth as almost anything but the primitive counterpart to natural science. The first category constitutes the nineteenth‐century approach to myth. The second category constitutes the twentieth‐century approach. Tylor and Frazer epitomize the nineteenth‐century view. Malinowski, Eliade, Bultmann, Jonas, Camus, Freud, and Jung epitomize the twentieth‐century approach. The question for the twenty‐first century is whether myth can be brought back to the physical world, but in a way compatible with science. The case of the myth of Gaia will be considered as a possible way of doing so.     

Popular culture fandoms,the boundaries of religious studies,and the project of the self

The starting point of this paper will be studies that view popular culture as religion. First, I examine a selection of recent works that argue certain popular culture communities—namely, music subcultures, sports, and television and celebrity fandoms—look like, act like, and indeed are religions for participants. Methodologically, the studies under examination proceed by starting with a definition of religion and then looking for parallels between the pop culture fandom and the definition. I suggest that popular culture as religion scholarship is at best creative, always problematic, and tends toward what Samuel calls ‘parallelomania’. In the second part of the paper, I use the studies under examination, as well as original research, to argue that contemporary fandoms are better understood as late modern ‘projects of the self’, affiliational choices that act to establish self-identity and community in a time period when these things are not given, but reflexively made and remade.     

Task switching and action sequencing

We investigated if task switching affects late response processes that occur after the selection of a response. Subjects performed a sequence of two responses. The first and second response were selected, and then executed in close succession. The interresponse interval (IRI) was taken as a measure of late response processes. The two responses could either belong to different tasks (task-switch condition), or to the same task that was performed twice (task-repetition condition). In all three experiments, the IRI was found to be longer in the task-switch condition than in the task-repetition condition, consistent with the idea that task switching affected late response processes. However, the effects of the manipulation of the stimulus-onset asynchrony revealed that the tendency to perform the two responses as a sequence was reduced in the task-switch condition relative to the task-repetition condition. Thus, the data do not provide unequivocal evidence for task switching affecting late response processes. The data show, however, that task switching affected action sequencing. Two actions that do not belong to the same task context are less likely to be performed as an action sequence. We suggest that task switching interacts with higher-order control processes that cannot be studied within the traditional task-switching paradigm.     

White sage,bears, and territory: contemporary indigenous religion among the Chumash

ABSTRACT

Since the 1960s, indigenous revitalization has been widespread in Native North America. However, few systematic studies of contemporary indigenous religion exist. This article provides an in-depth analysis of revitalized beliefs and practices as they are lived among the Chumash of Southern California. Shaped by a colonial history that almost eradicated indigenous culture, Chumash tradition is reinterpreted through religious practices that ground it in local territory and anchor it in pre-Catholic traditions. Although postcolonial agendas are significant in indigenous Chumash religion has existential significance beyond ethnicity politics. Contemporary Paganism is employed as a comparative perspective to discuss how religion provides a way for individuals to define and explore their cultural specificities when they relate to and participate in globalized society. The practices of healing, cleansing, and divination as well as beliefs in the unity with animals, spirits, and ancestors form a framework not only for individuals’ search for meaning, but also for reestablishing community.     

Disturbed sense of identity in borderline personality disorder

Traditionally, personal identity is considered to be important for psychological health and adaptive functioning. Identity diffusion and other more severe forms of disturbance associated with personal identity are regarded as being essential parts of the borderline personality disorder. Moreover, disturbances in identity are seen as being part of the dynamic background for many of the symptoms and maladaptive behaviors found in borderline patients. It is argued, that the development of personal identity is intimately related to, and indeed dependent on, elements of modern culture, with significant cultural changes having affected the conditions under which human identity develops. Therefore, the identity diffusion seen in patients with borderline disorders must be understood in relation to not only the individual patient's personal history and inner structures but also contemporary late modern culture and social organization.     

Dance becomes therapeutic in the mid to late 20th century

The convergence of dance art and therapeutic culture engendered the development of dance-movement therapy in the mid to late 20th century internationally. This article traces the sociopolitical, institutional, and aesthetic influences that coalesced in this process by contrasting histories of dance-movement therapy in Hungary and in the United States. The professionalization dance-movement therapy, through which it established its own theory, practice, and training institutions, occurred first in the United States in the late 1940s. Modern dancers in the United States began to conceptualize their activity as therapeutic, and the dancer as a (secular) healer, a therapist. The influx of therapeutic concepts into the field of dance is viewed as an example of therapeutic discourse permeating various areas of life in the 20th century. The Hungarian case provides a contrasting history of therapeutic culture, one that deviates from the predominant view of the phenomenon as a product of the global spread of Western modernization and the growth of free-market capitalism. Hungarian movement and dance therapy indeed developed independently from its American predecessor. Its history is intimately tied to the sociopolitical context of state-socialist period, particularly to the institutionalization of psychotherapy in public hospitals, and to the adaptation of Western group psychotherapies within the informal setting of the “second public sphere.” The legacy of Michael Balint and the British object-relations school provided its theoretical framework. Its methodology was rooted in postmodern dance. The methodological differences between American dance-movement therapy and the Hungarian method reflects the shift in dance aesthetics that occurred internationally between 1940 and 1980s.     

Ernest Dichter's fur coat models: Fashioning a therapeutic culture

Discussions of the rise of therapeutic culture have tended toward the abstract, in part due to a focus on theory. This article looks at the case of Ernest Dichter's motivational research, particularly a study conducted on fur coats in the late 1950s, to locate this broader cultural shift more materially. Motivational research was a broad project of study that aimed to uncover unconscious consumer desires using the tools of psychology and psychoanalysis. This project materialized culture first through the pen-and-paper projective test created for the study, which sorted styles of fur into different classifications of womanhood, and second through the fur coats themselves, which were granted by Dichter a psychological agency of their own in their relationship with middle-class women. Through this study, Dichter observed a shift in Americans' understanding of the self, a movement away from meeting physiological needs to addressing their inner lives; changing economic conditions had granted more income and free time with which to look inward, and Americans wanted consumer goods to aid in such self-discovery. Dichter suggested that the fur industry capitalize on this change by emphasizing the versatility of fur and the role of objects more generally in fostering creative self-expression. The advertising office was where theory was put into practice. In that way, it is a uniquely generative though often overlooked space from which to look into the rise of the therapeutic culture.     

Conceiving of God: Theological arguments and motives in feminist ethics

This paper offers a critical investigation of the theological assumptions that lie within three forms of modern feminist ethics, with a view to challenging feminist ethics to enter the new theological possibilities opened up in postmodernity for the conceiving of god. The first part of the paper considers the conceiving of god in modern feminisms, in which theology becomes ethics. The consequences of this development are considered. The second part of the paper investigates the turn into postmodernity which hears the saying of the death of god and the critique of onto-theology. This disturbance to the foundations of feminist ethics is understood as part of a wider critique of humanism manifest particularly in gender theory. That the end of the modern human subject might allow a conceiving of god through an understanding of the performative is the restored orthodoxy to which the paper points.     

Vocational Behavior of the Japanese in Late Adulthood: Focusing on Those in the Retirement Process

This paper introduces some findings about the vocational behavior of the late adult Japanese who are in a process of transition. The first part of the paper emphasizes the need for research on Japanese vocational behavior in late adulthood from a developmental–contextual frame of reference. In the second part, discussion is focused on circumstances of late adult workers in Japan who have been affected most by the current socioeconomic changes and who have been caught in the middle of changes in employment management systems and policies. A brief summary of the findings from two ongoing research projects which emphasize the need for psychological–interventional assistance in order for retiring persons to maintain their well-being in a period of personal and social transition is presented.     

First language acquisition differs from second language acquisition in prelingually deaf signers: evidence from sensitivity to grammaticality judgement in British Sign Language

Age of acquisition (AoA) effects have been used to support the notion of a critical period for first language acquisition. In this study, we examine AoA effects in deaf British Sign Language (BSL) users via a grammaticality judgment task. When English reading performance and nonverbal IQ are factored out, results show that accuracy of grammaticality judgement decreases as AoA increases, until around age 8, thus showing the unique effect of AoA on grammatical judgement in early learners. No such effects were found in those who acquired BSL after age 8. These late learners appear to have first language proficiency in English instead, which may have been used to scaffold learning of BSL as a second language later in life.     

Nietzsche,science, and philosophical nihilism

Abstract

Nietzsche offers us a critique of modern culture as threatened by a nihilistic crisis in values. Philosophy is specifically incorporated into Nietzsche’s critique, resulting in the claim that modern philosophy, as well as modern culture, is nihilistic. But why should contemporary philosophers give this view credence? In this paper, I put forward some reasons to take Nietzsche’s view seriously, focusing on the relationship between science and philosophy. I suggest that modern philosophy still tends to idealise science as an exemplar of objectivity, particularly as this relates to judgement, even despite widespread acknowledgement that science is not value-free. I therefore argue that Nietzsche’s critique is valuable in two respects: first, it calls the notion of a scientific ideal grounding objective, cross-cultural, judgement into question, and second, it facilitates a distinction between this scientific ideal and science itself.     

Police responses to diversity: A social representational study of rural British policing in a changing representational context

In the first decade of the 21st century, British policing faced two new challenges in how it responded to social diversity: As well as instituting reforms in response to a highly publicized report describing the British police as ‘institutionally racist’ (Macpherson, 1999 ), they faced challenges associated with rapid increases in numbers of immigrants into the UK. Studying social representations at such times of change allows access into processes, themes and value systems that may otherwise remain hidden. This paper uses social representations theory to explore interview accounts provided by regular police officers of interactions with members of minority groups. Empirically, we focus on an area of diversity policing that has received relatively little previous attention: Police work in a rural context that has recently played host to large numbers of migrant workers. Our analysis shows that interviews operate as a site of resistance in which respondents attempt to rework hegemonic representations of the police as prejudiced and to re‐present themselves and their work as able to respond appropriately to diversity. Fairness as a defining characteristic of good police practice is a central representational theme that links identity construction processes to police work with minority groups. Recent immigrant groups are represented as both needing and deserving help to assimilate into British culture: Their lack of acculturation and language difficulties provide additional challenges to police work and to how this is judged as ‘fair’. We discuss the broader origins and implications of police officers' understandings of fairness and the use of social representations theory to study representational fields within organizational settings. Copyright © 2010 John Wiley & Sons, Ltd.     

Syntactic priming: Investigating the mental representation of language

We argue that psycholinguistics should be concerned with both the representation and the processing of language. Recent experimental work on syntax in language comprehension has largely concentrated on the way in which language is processed, and has assumed that theoretical linguistics serves to determine the representation of language. In contrast, we advocate experimental work on the mental representation of grammatical knowledge, and argue that sybtactic priming is a promising way to do this. Syntactic priming is the phenomenon whereby exposure to a sentence with a particular syntactic construction can affect the subsequent processing of an otherwise unrelated sentence with the same (or, perhaps, related) structure, for reasons of that structure. We assess evidence for syntactic priming in corpora, and then consider experimental evidence for priming in production and comprehension, and for bidirectional priming between comprehension and production. This in particular strongly suggests that priming is tapping into linguistic knowledge itself, and is not just facilitating particular processes. The final section discusses the importance of priming evidence for any account of language construed as the mental representation of human linguistic capacities.The order of the first two authors is arbitrary. H.B. is supported by an EPSRC Postgraduate Studentship. M.P. is supported by a British Academy Postdoctoral Felowship. S.L. is supported by a University of Nottingham Postdoctoral Fellowship. A.S. was supported by British Academy Research Grant awarded to M.P. T.U. is in part supported by a Mellon Science Development Grant. We would like to thank Dave Elmes, Tyler Lorig, Matt Traxler, an anonymous reviewer, and members of the Sentence Processing Group, Human Communication Research Centre, Universities of Edinburgh and Glasgow.     

The sociocultural movement in psychology,the role of theories in sociocultural inquiries,and the theory of sociocultural models

This special issue presents the theory of sociocultural models (TSCM) and its applications in diverse areas of psychology, including education, health care, clinical practice, gender relations, and general research. As many theories already exist in the social sciences, some readers may ask: “Why do cross‐cultural, cultural, and indigenous psychologists need another theory?” This question is comprised of two aspects: culture/cultural and theory/theoretical. Therefore, to answer it, it is important to clarify both issues. The first relates to cultural and its relation to psychological. The second, theory, considers its relation to cultural and psychological. These issues have long‐range implications for all culture and psychology disciplines as they pose many questions: What role does culture play in the mental functioning of people? How is culture constituted? Is cultural related to social? Does people’s mental functioning exert reciprocal influences on their cultural and social functioning? While working toward answering these questions, researchers quickly determine that more questions arise: What role should theories play in answering these questions? What constitutes theory in culture and psychology disciplines? How should such a theory (or such theories) address the triad of cultural, social, and mental? Consequently, in an effort to provide an overview of the TSCM and to begin to answer these questions, this introduction consists of two parts. The first part addresses the sociocultural turn in modern psychology; this part discusses its implications for research in culture and psychology disciplines. The second segment examines the topic of the theoretical backgrounds of cultural and cross‐cultural research and connects the philosophical paradigms of interpretivism and realism with the theory of sociocultural models. This introduction concludes with a brief overview of the articles included in this issue.