Emerging Christianity and Religious Identity

The issue of religious identity is important for understanding the Emerging Church movement (ECM), which is in our view a religious orientation adopted by individuals and groups with a variety of religious identities. ECM participants are often resistant to religious identity labels, even to the point of being reluctant to identify as part of the ECM itself. Coupling this resistance with the growing millennial embrace of the category “religious none,” we use identity theory to argue that the kind of religious change we see with millennials and the Emerging Church is the product of identity change. Using the results of focus groups with millennials in the southern United States, we argue that the potential for religious change around Emerging Church identities lies in a process of shifting. We also identify the potential for religious change among different Emerging Christian identities, taking Peter Rollins as an example of someone who proposes a concept of Christian identity more radical than those espoused by other Emerging Church figures.     

“I Was a Muslim,But Now I Am a Christian”: Preaching,Legitimation, and Identity Management in a Southern Evangelical Church

Established in 2005, “Life” is a suburban, nondenominational, evangelical church in Charlotte, North Carolina, with an almost entirely white membership, yet the lead pastor is an immigrant from the Middle East. As an ex‐Muslim ethnic Pakistani who was born and raised in Kuwait, Pastor Sameer Khalid does not “fit” into southern culture, and he did not convert to Christianity until he was enrolled in college in the United States. Ethnographic data from 14 months of fieldwork reveal how Pastor Sameer uses weekly sermons to negotiate racialized stigmas, emphasize his common religious identity with the congregation, and make his immigrant background a distinctive religious resource for the church. More specifically, while all pastors require legitimation of their charismatic authority, this research focuses on the dynamics of performance through preaching within the Sunday morning services of this congregation, a performance that negotiates this lead pastor's ethnic and religious identities and accentuates his strategic use of institutionalized evangelical narratives to subvert Islamophobic threats and buttress legitimation of his pastoral identity.     

Identity,Inequality, and Legitimacy: Religious Differences in Primary School Completion in Sub‐Saharan Africa

This study uses survey data from 17 countries in Sub‐Saharan Africa, along with country‐level indicators, to examine the relationship between religious identity and the odds of completing primary schooling, as a key aspect of socioeconomic inequality. The results reveal a significant and robust schooling disadvantage for Muslims and those of traditional African faiths both relative to Christians at the aggregate level as well as within 13 country samples. This effect is seen in both rural and urban areas and is slightly smaller among men versus women, though it is still large and significant. The effect is also larger in countries in West Africa, with greater Muslim populations, with cooperative church‐state relations, and with mandatory religious education in schools. I interpret these results to indicate greater obstacles to the establishment of the legitimacy of the formal school system among Muslim and traditionalist families and communities, as a still troublesome legacy of the historical links between Christian missionization and the colonial project.     

Religious Orientation and Ethnic Identity as Predictors of Religious Coping Among Bereaved Individuals

Religious orientation and ethnic identity inform the religious coping process, but research on this topic is scarce. The authors collected data on these constructs from a sample (N = 319) of bereaved adults. A canonical correlation analysis showed that individuals who engage in traditional spiritual practices and strive to achieve ordinary and transcendental spiritual goals are more likely to engage in positive religious coping (Wilks's Λ = .36, R_c² = .62, p < .001). Also, a multiple regression analysis revealed that individuals with higher levels of ethnic identity development are more likely to engage in positive religious coping (β = .12, t < .05). Finally, a discriminant analysis indicated that ethnic identity and a conservative religious orientation discriminated between Whites and ethnic minority individuals, Wilks's Λ = .71, χ²(4, N = 204) = 70.10, p < .001, R_c² = .26. The authors encourage counselors to strengthen their multicultural and spiritual competencies to provide effective services to a culturally and religiously diverse clientele.     

Implications of Religious Identity Salience,Religious Involvement,and Religious Commitment on Aggression

Social identity can affect perceptions of external threats and the type of response elicited to those threats. Religion is a social identity with eternal group membership and revered beliefs and values; thus, religious identity salience, religious commitment, and religious involvement may have implications for aggressive responses to perceived threats to a person’s religious identity. In a sample of 176 Christians, Muslims, and Jews, we investigated whether people respond aggressively to collective threat as a function of religious identity salience, religious commitment, and religious involvement. Religious commitment was positively related to anger only when religious identity was salient. Religious involvement was negatively related to anger and hostility only when religious identity was salient. Religious identity salience appears to act as a moderator by either enhancing perceptions of threat or by activating internal religious beliefs and values.     

伦理学视域下活体肾移植供者身份认同

将活体肾移植供者的身份问题置于伦理学视域下,梳理活体肾移植整个医疗过程中供者身份的产生背景,分析供者身份出现与转变过程及其产生的伦理问题,进一步探讨其身份认同困境产生的实质是供者自身对其主体性的忽视以及过分依赖“他者”肯定。因此,解决这一问题的方法在于从供者自身和“他者”两方面帮助其建构自身身份完整性,协助其达成对自身的身份认同。供者建构其身份的完整性在于其自身实体性到主体性的转变,“他者”对供者适度关怀与尊重是对其主体性的成就。

     

Being Young and Strictly Religious: A Review of the Literature on the Religious Identity Development of Strictly Religious Adolescents

Strictly religious adolescents grow up in highly religious contexts with orthodox beliefs and practices that usually contrast with those of pluralist and secularized societies that can be perceived as promoting unhealthy religious identity development. For these adolescents, religious identity development may be a challenge; however, there seems to be a lack of theoretical and empirical understanding of how these adolescents develop their religious identities. To address this, a literature review was conducted, and 15 studies were selected after the application of selection criteria. This review focuses on the characteristics of these studies to understand the religious identity development of strictly religious adolescents. Implications for theory development and further empirical research are discussed.     

Identity Importance and the Overreporting of Religious Service Attendance: Multiple Imputation of Religious Attendance Using the American Time Use Study and the General Social Survey

The difference between religious service attendance measured using conventional surveys and time diaries has been attributed to identity processes; a high level of religious identity importance may prompt overreporting on a survey question. This article tests the hypothesized role of identity importance as an individual determinant of overreporting and the result of socially desirable behavior. A time diary measure of attendance (from the American Time Use Study 2003–2008) is imputed for conventional survey data (from the General Social Survey 2002–2008) using the multiple imputation for multiple studies procedure ( Gelman, King, and Liu 1998a ). Logistic regression models predicting self‐reported attendance and overreported attendance are estimated using identity importance as a key covariate and controlling for demographic variables associated with attendance. Identity importance is a strong predictor of both self‐reported and overreported attendance. Attendance, while a biased measure of actual behavior, may be a good indicator of religiosity.     

The Role of Familial Incarceration and Ethnic Identity in Suicidal Ideation and Suicide Attempt: Findings from a Longitudinal Study of Latinx Young Adults in California

Suicide is a leading cause of death among young adults; however, contextual risks and cultural factors are rarely studied in the context of ethnic minority suicidal ideation (SI) and suicidal attempt (SA). This study assessed the association between familial incarceration and suicide behaviors and examined ethnic identity as a potential moderator. Data from a longitudinal study of health among Hispanics (n = 1,094) in California were used to test associations between familial incarceration, ethnic identity, and SA and SI, adjusting for demographic factors and covariates. Approximately 18% and 8% of respondents reported SI and SA, respectively. Compared to no incarceration, or the incarceration of a relative, parental incarceration was associated with higher odds (AOR: 2.09, 95% CI: 1.23–3.34) of SI whereas higher affective ethnic identity reduced the odds (AOR: 0.52, 95% CI: 0.31–0.89) of SA. Ethnic identity moderated the association between parental incarceration and SI (AOR: 0.33, 95% CI: 0.13–0.79). Incarceration of a family member can set the stage for exclusion from critical institutions and can have long‐term consequences for adult mental health. Promoting a positive ethnic identity may be a promising prevention strategy that could bolster resilience among at‐risk, urban minority youth.     

Making Muslims: The Politics of Religious Identity Construction and Victoria's Islamic Schools

Islamic schools in Australia have become a subject of notable societal and academic interest, but discussions on the purpose of these schools are often approached from the perspective of concerns about national security or the integration of ethnic minorities. Given the growing popularity of Islamic schools in the Australian educational landscape, critics of such schools often assume that their pedagogical climate, curriculum and “separatist” environment does not foster the formation of cultural citizenship. This essay analyses the complex interplay between religion, Islamic identity formation and the politics of schooling in diasporic settings on the basis of an analysis of the experiences of graduates of Islamic schools in Victoria. It provides an insight into the multidimensional role Victoria's Islamic schools play and enables a better understanding of how the schooling of Muslim students in Victoria's Islamic schools relates to the development of an Islamic identity, which is critical to a conceptualizing of how Islamic schools are considered sites for religious identity construction.     

Lutheran Secularism as a Challenge for Constructive Theology: A Swedish Perspective,a Foucauldian Proposal

In this article the Swedish Lutheran heritage is discussed in relation to its historical connections with secularism. The question is raised whether and how constructive and liberating Lutheran theology can be developed under such conditions. In order to deal with this problem, Michel Foucault's late philosophy of truth and subjectivity is discussed. A proposition is made for a constructive theology that does not retreat from secularism but is critically involved in the secular through an emphasized confidence in God.     

Religious Identity,Expression, and Civility in Social Media: Results of Data Mining Latter‐Day Saint Twitter Accounts

This study explores religious self‐identification, religious expression, and civility among projected Latter‐Day Saint Twitter accounts (201,107 accounts and 1,542,229 tweets). Novel methods of data collection and analysis were utilized to test hypotheses related to religious identity and civility against social media data at a large scale. Results indicated that (1) projected LDS Twitter accounts tended to represent authentic (rather than anonymous or pseudonymous) identities; (2) local minority versus majority status did not influence users’ willingness to religiously self‐identify; (3) isolation stigma did not occur when users religiously self‐identified; (4) participants exhibited much lower degrees of incivility than was anticipated from previous studies; and (5) religious self‐identification was connected to improved civility. Results should be of interest to scholars of religion for better understanding participation patterns and religious identity among Latter‐Day Saints and for exploring how these results may transfer to other groups of religious people.     

Comparative Religious Ethics and the Politics of Christian Identity

I present a brief historical narrative of the legacy of Christian ethics in comparative religious ethics (CRE) that attempts to make sense of the tensions within the field from the perspective of the politics of identity with reference to its changing content and practices—its internal history—and what might be called the background conditions—its external history—that shaped not only the content and methods of CRE but also its self‐understanding. Given the politics of Christian identity and the historical development of religious ethics within the American academy, I recommend that scholars of CRE adopt a more confessional mode of inquiry that makes explicit their ultimate commitments.     

Religious and national group identification in adolescence: A study among three religious groups in Mauritius

Religious group identification is an important but understudied social identity. The present study investigates religious group identification among adolescents of different faiths (Hindu, Muslim, Christian) living in multicultural Mauritius. It further explores how religious and national group identities come together among religious majority and minority adolescents. For three age groups (11 to 19 years, N = 2152) we examined the strength of adolescents’ religious and national group identification, the associations between these two identities, and the relationships to global self‐esteem. Across age and religious group, participants reported stronger identification with their religious group than with the nation. Identification with both categories declined with age, with the exception of Muslims, whose strong religious identification was found across adolescence. The association between religious and national identification was positive, albeit stronger for the majority group of Hindus and for early adolescents. We examined the manner in which religious and national identities come together using a direct self‐identification measure and by combining the separate continuous measures of identification. Four distinct clusters of identification (predominant religious identifiers, dual identifiers, neutrals, and separate individuals) that were differently associated with global self‐esteem were found. Dual identifiers reported the highest level of global self‐esteem. The clusters of identification did not fully correspond to the findings for the direct self‐identification measure. The results are discussed in terms of the meaning of dual identity and the positive manner in which adolescents can manage their multiple identities while taking into account the ideological framework in which those identities are played out.     

大学生自我同一性状态与同一性风格、亲子沟通的关系

采用问卷法对594名大学生进行调查,结果发现,大学生自我同一性状态的人数分布中,延缓状态占67.5%,其余三种同一性状态各占10%左右;大学生在四种同一性状态的人数分布上不存在年级差异和性别差异;与其他同一性状态相比,获得状态的大学生在信息风格上得分最高,早闭状态的大学生在规范风格上得分最高,扩散状态的大学生在扩散风格上得分最高;亲子沟通中的开放性和问题既对同一性状态有直接预测作用,又以三种同一性风格为中介间接影响同一性状态。     

Identification with Religion: Cross‐National Evidence from a Social Psychological Perspective

Why is religion a more central social identity for some people than for others? Previous studies focus on explaining individual differences in religious affiliation and religiosity, often using the term “identification” in reference to these concepts. Yet, few scholars operationalize—let alone attempt to explain—identification with religion in social psychological terms, i.e., as a construct that captures the subjective psychological centrality of one's religious identity. After underscoring the benefits of exploring religious identification using cross‐national data, we employ an original data set composed of nationally representative surveys in three European countries to model religious identification in two ways: importance (independent strength of attachment) and prominence (prioritization of one's religious identity relative to the others one holds). We document substantial variation in the degree to which individuals define themselves on the basis of their religious identity. We then test predictions drawn from existing theories to model these two measures. Our results extend current understandings of what shapes psychological attachment to religion and raise new questions for future theorization and analysis.     

Searching for the Self: An Identity Control Theory Approach to Triggers of Occupational Exploration

Identity control theory researchers have found evidence for two processes of identity development (identity defense and identity change) and have theorized a third process (identity exploration). College students (N = 123) self-rated as high or low in occupational identity certainty and importance received self-discrepant feedback to induce identity disturbance, and dependent measures of identity defense, identity change, and identity exploration were obtained. As predicted, high certainty about identity standards led to identity defense, while low certainty led to identity change. Although an interaction between certainty and importance was hypothesized to predict identity exploration, results showed that the two operated independently. Low certainty predicted exploration of additional occupational areas, whereas high importance predicted exploration of self, environment, and additional occupational areas.     

Identity Processes and Environmental Threat: the Effects of Nationalism and Local Identity upon Perception of Beach Pollution

This study examines the importance of local and national identity processes in predicting the perception of a threat to the local environment: pollution of British beaches defined in terms of European Union (EU) regulations concerning cleanliness. Place identity and social identity theories would predict that English people would exhibit positive discrimination when evaluating both their local and national beaches and would allow ingroup preferences to influence their estimates of beach pollution. The study involved administering questionnaires to 347 English students drawn from secondary schools in six seaside resorts (three with ‘polluted’ beaches, and three with ‘unpolluted’ beaches according to the EU criteria). It was hypothesized that degree of both local and national identification would predict variance in perceived levels of pollution independently of either the EU categorization or the physical evidence of pollution available. On the whole, results confirmed this main hypothesis: subjects who were more attached to their town or their nation tended to perceive their local and national beaches as less polluted. Traditional predictors of environmental evaluation (such as socio-demographic variables, environmental concern, use of the environment) did not play an important role in predicting beach pollution perception. Denial of physical assessments of pollution was interpreted as a strategy used to cope with the threat to place identity posed by the labelling of local beaches by a powerful outgroup (the EU).