Our Lady of Guadalupe: model of inculturation

This article discusses the significance of the Our Lady of Guadalupe phenomenon, with an examination of the historical context in which the apparition took place, the various interpretations of this event and the controversies surrounding it. It also attempts to demonstrate that the conquest of Mexico was just as tragic and brutal because the conquistadors not only tried to destroy the Aztec Empire physically, but its cultural and spiritual heritage as well. As a model of inculturation, devotion to Our Lady of Guadalupe symbolises a religious triumph of the indigenous people as they responded and adopted the conquistadors’ faith as their own, but with native characteristics. The name ‘Guadalupe’ was appropriated from a place in Extremadura, Spain, and though not part of the natives’ vocabulary, Guadalupe became an emblem that brought together the various disparate groups in Mexican society, forging a national identity that is cohesive and enduring.     

The Spiritual,the Cultural and the Religious: What can we learn from a study of boy choristers?

This article reports on a study of the boys in a major city centre church choir. It is treated as a case study of the potential confusion between the spiritual, the cultural and the religious. The study shows that the performance of religious rituals might, for many of the boys, be more accurately described as a cultural phenomenon. A deep appreciation of music, with evidence of 'peak experiences', describes a reality which has been called 'spiritual' in humanistic phenomenological writings. All the boys in the study were found to be 'spiritual' in that they loved and were moved by the music they sang in church, but few perceived their singing as a form of religious ministry. Religious commitment and faith development was found to range from piety to atheism, with an increasing tendency towards Enlightenment scepticism amongst the older boys. The boys could be identified as a social group by their shared love for music, but not by a shared religious faith. Discussion is developed about the reality of the spiritual with and without a religious commitment, in which credal literalism is seen as cultural rather than spiritual. A call for greater recognition of the significance of the cultural and social is made.     

Respecting religion in youth music subcultures: inclusivity,individuality and conflict avoidance strategy

Drawing on fieldwork with young Evangelical and Pentecostal Christians involved in the secular punk rock subculture, this article examines strategies for building respectful relationships between religious and irreligious young people in youth music subcultures. Although punk rock developed as a secular and often anti-religious youth subculture, and although a thriving Evangelical subculture has developed with its own popular music scenes at odds with secular values, a significant number of young Christians have become active participants in punk. Arguing for the importance of musical and subcultural identities among contemporary youth, this article analyses examples of creative inclusivity and respectful relationships across religious boundaries, as well as examples of conflicts over spiritual values. Outlining strategies for building religious inclusivity and resolving religious conflict in youth subcultures, it is shown that where young people’s creative capacities and individual autonomy are respected and enabled by subcultural peers and secular or religious youth workers and institutions, strongly held religious views can still be welcomed within even strongly secular youth subcultures.     

The Role of Popular Music in the Construction of Alternative Spiritual Identities and Ideologies

Setting its discussion in the wider context of the decline of institutional religion among young adults, the rise of alternative spiritualities, and the mediatization of religion, the article explores the significance of popular music in the development of alternative spiritual identities and ideologies. A summary is given of leading research conducted in this field by Christopher Partridge and Graham St. John. It is argued that they demonstrate the encoding of alternative spiritual symbols and ideologies into certain forms of popular music, they fail to give an adequate account of how audiences actively make use of this music to construct alternative spiritual identities or frameworks of meaning. The article concludes that researchers in the field of religion and popular music need to draw more on theories and methods developed in ethno-musicology and the sociology of music, and suggests that the work of Tia De Nora on music in everyday life raises important questions about the qualities and context of the act of listening to music that could generate more nuanced accounts of how popular music shapes alternative spiritual identities and ideologies.     

Christian hip hop as pedagogy: a South African case study

Drawing on interviews with creators of Christian hip hop music in South Africa, this article demonstrates that this genre of popular music and youth culture is utilised as a form of pedagogy to transmit religious beliefs and values to contemporary youth. The pedagogical aspects of hip hop have been recognised in research on the topic, but the religious pedagogical uses of hip hop have been under-analysed within the social sciences. After outlining the global development of hip hop as a pedagogical practice, this article will demonstrate that, under the influence of North American Evangelicalism, South African Christian hip hop attempts to promote Evangelical orthodoxy and orthopraxy in response to the secular and religious practices of South African youth.     

Psychology of Conversion and Spiritual Transformation

This article provides an overview of the four major psychological approaches used in the study of religious change. A heuristic stage model of conversion consisting of seven stages: context, crisis, quest, encounter, interaction, commitment, and consequences (Rambo 1995) serves as a framework for integrating the research of these four approaches, providing a fuller understanding of the multilayered processes involved in conversion. The authors hope that the phenomenon of spiritual transformation and conversion will continue to draw the attention of psychologists who increasingly appreciate the complexity and dynamism of religious/spiritual transformation. For the psychology of religion in general and the psychology of conversion and spiritual transformation in particular to be viable and valuable, psychologists will need to join with researchers in the human sciences and religious studies to develop methods and theories worthy of this complex subject. Additionally, through collaboration with psychologists in the People’s Republic of China, the authors look forward to exploring together the fascinating and important issues that emerge as we seek to understand the nature of conversion and spiritual transformation in China.     

‘We Are All One,We Are All Gods’: Negotiating Spirituality in the Conscious Partying Movement

Research literature has been growing over the past five years which explores the religious significance of electronic dance music cultures. This article adds to this work by offering an analysis of spiritual discourses used within a particular underground dance scene in the UK, the ‘conscious partying’ movement. An ethnographic account is given of a typical dance night within this scene, which demonstrates how these spiritual discourses are embedded within a range of musical, artistic, therapeutic, and political networks and practices. The use and salience of spiritual discourses of oneness, energy, and immediatism within this scene are then analysed. It is argued that the conscious partying scene in the UK reflects spiritual ideas and practices within the wider global psy-trance music scene and that this study demonstrates the importance of ethnographic research for examining the complex ways in which such broader spiritual discourses may be negotiated within specific groups. The article concludes by identifying possible future research that explores in more depth the relationships between spiritual discourses, the aural properties of electronic dance music, and embodied practices of dance.     

IDENTITY AND THE BRAIN: THE BIOLOGICAL BASIS OF OUR SELF

This article reviews the neuroscientific understanding of the self and personal identity, focusing on various elements of inclusivity and exclusivity as well as engaging religious and spiritual perspectives. We will also consider how the identity is comprised of biological, social, and ideological or spiritual aspects, and how they are interconnected. We will consider how the brain helps us to construct and maintain our representation of the self and what happens when we have self-transcendent experiences. Such an evaluation will have implications for understanding the intersection between consciousness and the self. This information will be helpful from both the psychological and spiritual perspective for understanding human identity.     

Religious and spiritual education in disability situations in Italy

In this short article, the authors focus on religious and spiritual education’s potential to offer social and spiritual inclusion for students with a disability. They take the view that the religious and spiritual education teacher in such situations is positioned better when seeing such teaching as a special vocation. They use Italy as the case study by which to explore a religious and spiritual education approach to teaching in disability situations.     

Multiple Religious Belonging among visitors of Dominican spiritual centers in the Netherlands

ABSTRACT

In the religiously pluralized Western world, a trend called ‘Multiple Religious Belonging’ (MRB) has been identified. Although it is a much theologically debated concept, empirical research on the practice of MRB is limited. The present research project therefore explores the phenomenon of MRB among visitors of Dominican spiritual centers in the Netherlands (n=472). It investigates to what extent and in which ways such visitors combine elements from more than one religious tradition in their lives and what they perceive to be the benefits of combining elements. It links this information to their views on religion, the resources they draw from, their (religiously diverse) networks, and their motivations for attending spiritual activities. The results indicate that respondents who combine elements from more than one religious tradition (‘combiners’) are more likely than ‘non-combiners’ to: a) see religion as something that is constantly changing during the life course; b) have networks which are religiously diverse; c) place importance on nature, in-depth conversations, personal rituals or practices, and theological, philosophical, and spiritual texts as resources; d) be motivated to attend spiritual centers because of a focus on self-exploration.     

Sound escapes: images of spirituality from music teachers and students

This on-going piece of research seeks to identify what music teachers, performers and students from high school through to university understand by the word spirituality in relation to music. From this it is hoped to be able to look at the relevance of the term spirituality in the music classroom. In this paper, data are presented from qualitative research gained in the form of interviews with 37 respondents and four focus groups of children, and quantitative research from questionnaires completed by 38 trainee music teachers. From these data, we identified five themes relating to the respondents’ understanding of the term ‘spirituality’ in relation to music. These were: to what extent spirituality is seen as a religious concept; whether spirituality is an inner or outer experience; to what extent words are relevant to spiritual experiences; the role that knowledge and emotion play and whether musicians experience a sense of spirituality more when listening or performing. From these data we go on to identify implications for the music classroom.     

Is youth spiritual development a universal developmental process? An international exploration

This article describes a new conceptual approach to youth spiritual development, positing it as a universal aspect of positive youth development, and presents initial empirical evidence for the cross-cultural validity of this theory. Based on an international survey with 6725 youth in eight countries, it provides a global portrait of the spiritual lives of 12–25 year olds. The development and psychometric properties of core spiritual development and religious/spiritual engagement across nations and religious traditions are described. Finally, a person-centered analytic technique is used to explore profiles of the unique ways spiritual development manifests itself in the lives of young people. Results suggest that spiritual development is an active process among the majority of youth across diverse religious and cultural backgrounds, with most having spiritual development unfold without particularly strong engagement in explicitly religious or spiritual practices.     

The sound of spiritual care: music interventions in a palliative care setting

The article describes how music has been integrated into spiritual and supportive care for palliative care patients at Brantford General Hospital (Ontario). Numerous case examples illustrate how a song or piece of music can play a vital role in the spiritual dimension of end of life care. The article expands the concept of the "living human document" by positing that a life story has an accompanying soundtrack: a musical memory and sensorial attunement that can be energized when music is offered at the bedside. The writers suggest that music provides an alternate spiritual language for patients whether or not they have a religious affiliation.     

“Strengthening the Moral Compass”: The Effects of MDMA (“Ecstasy”) Therapy on Moral and Spiritual Development

This paper argues that therapy with the drug MDMA (also known as Ecstasy) can have positive results in pain reduction for post-traumatic stress disorder and can also encourage moral development and the growth of compassion as well as religious and spiritual insight. Today, small-scale drug trials of MDMA are being performed in a highly controlled clinical environment without any spiritual or moral interpretative framework to help the subjects understand their experiences. Such a framework could help patients integrate and find meaning in the intense, traumatic experiences they have undergone. Pastoral counselors, psychologists, and religious professionals might find it useful to explore this form of therapy further.     

THE NEUROSCIENTIFIC STUDY OF RELIGIOUS AND SPIRITUAL PHENOMENA: OR WHY GOD DOESN'T USE BIOSTATISTICS

Abstract. With the rapidly expanding field of neuroscience research exploring religious and spiritual phenomena, there have been many perspectives as to the validity, importance, relevance, and need for such research. In this essay we review the studies that have contributed to our current understanding of the neuropsychology of religious phenomena. We focus on methodological issues to determine which areas have been weaknesses and strengths in the current studies. This area of research also poses important theological and epistemological questions that require careful consideration if both the religious and scientific elements are to be appropriately respected. The best way to evaluate this field is to determine the methodological issues that currently affect the field and explore how best to address such issues so that future investigations can be as robust as possible and can become more mainstream in both the religious and the scientific arenas.     

Taking spiritual experiences seriously in the religious education classroom: a transrational approach

ABSTRACT

Spiritual experiences are common across religious and non-religious faiths, but schoolchildren are often afraid to share these because they fear ridicule from peers who are convinced religion is irrational. The need to speak about spirituality in religious education is increasingly recognised. Signposts suggests that intercultural understanding implies recognising religious students’ perception of reality and helping others understand it. Religious education in Norway now includes exploration of existential questions as a core element, and in England, making sense of religious, spiritual and mystical experiences has been suggested as a big idea. In this paper, we discuss how the dualistic paradigm of modern science makes it difficult to take spirituality seriously as lived experience and empirical phenomenon. Instead we suggest a transrational approach to explore our multidimensional reality in an intercultural dialogue where insiders and outsiders learn from each other. We also explore examples of transrational research on spiritual phenomena.     

Practice Makes Perfect: Meditation and the Exchange of Spiritual Capital

Despite its ubiquity, the term ‘spiritual capital’ continues to lack a sufficient level of empirical scrutiny to merit categorical independence from its religious variant. To remedy this gap, this article presents an ethnographic study of a meditation group called the Dhyana Centre, situated at the heart of London, and offers a bottom-up account of the ways in which spiritual capital is recognized, exchanged, and adopted in the absence of institutional mechanisms of legitimacy. Building on Bradford Verter’s conceptualisation of spiritual capital as originally derived from Bourdieu’s theory of practice, this study argues that the distinct configuration between knowledgeable and practical mastery in the dynamics of spiritual capital exchange marks a modus operandi which is not fully accounted for by conventional notions of religious capital. This study of spiritual capital thus allows for the translation of a notoriously slippery phenomenon into a much more tangible object of study without having to resort to essentialist readings of spirituality.