Religious Affiliation, Ethnicity, and Child Mortality in Chiapas, México

We investigate whether there is a relationship between religious affiliation and child mortality among indigenous and nonindigenous groups in Chiapas, México. Our analysis relies on Brass-type estimates of child mortality by ethnicity and religious affiliation and multivariate analyses that adjust for various socioeconomic and demographic factors. The data are from the 2000 Mexican Census 10 percent sample. Among indigenous people, Presbyterians have lower rates of child mortality than Catholics. However, no significant differentials are found in child mortality by religious affiliation among nonindigenous people. The indigenous health ministry of the Presbyterian Church and the social and cultural transformations that tend to accompany religious conversion may have an impact on child survival among disadvantaged populations such as the indigenous people in Chiapas.     

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.     

Principles for Effective Asynchronous Online Instruction in Religious Studies

Asynchronous online instruction has become increasingly popular in the field of religious studies. However, despite voluminous research on online learning in general and numerous articles on online theological instruction, there has been little discussion of how to effectively design and deliver online undergraduate courses in religious studies. Drawing on recent research, experiences teaching and learning online, and interviews with colleagues, this paper discusses key principles of effective online instruction. It recommends instructors focus on humanizing their course website, “chunking” their course content, making their approach to the study of religion clear, structuring and monitoring online discussions, prioritizing prompt and constructive feedback, and making course material relevant to learners.     

Beyond Death: The Treatment of Indigenous Human Remains—a Human Rights Perspective

Indigenous human remains that have been disinterred and removed (often overseas) without the permission of the descendants of the deceased fall within the broader category of movable cultural heritage. It is accepted that the rights associated with culture as well as certain other human rights—such as freedom of expression and association—are applicable directly to cultural heritage. When considering the human rights dimension of the treatment of indigenous human remains, it is vital to appreciate that for indigeneous peoples the bodies of their ancestors represent an important spiritual heritage as well as being an essential element in their sense of identity. Therefore, both their religious practices (which may include the worship of their ancestors) and their right to cultural identity (and the associated material heritage) should be respected. Most legal systems have laws that prohibit the disturbance of burial grounds, although it is not uncommon for old burial grounds to be turned over to other purposes. For indigenous peoples, both the dead and their burial grounds remain sacred even after thousands of years. The potential for conflict between the wider social importance of indigenous human remains as repositories of scientific information and their special significance to the indigenous community concerned is strong. This raises important ethical questions for anthropologists and museum curators in relation to the treatment of indigenous human remains.     

Inter‐cultural learning and inter‐religious dialogue: Problems in the way of understanding between Muslims and Christians

There are fundamental difficulties which make dialogue and social communication between Muslims and Christians difficult, and at times impossible. There are already substantial Muslim minorities in most Western countries, and it is thus of enormous importance to find ways of coping with these difficulties. A well‐functioning dialogue between Muslims and the indigenous inhabitants of these societies is essential for the success of a ‘Multi‐cultural Society’. Kandil puts forward his views in ten short propositions, which imply that the difficulties in communication between these two groups are not primarily religious in character; instead, they have cultural and political roots. These he tries to identify.     

The impact of early missionary enterprises on landscape and identity formation in Palestine, 1820–1914

Most studies relating to missionary activity in various parts of the globe have dealt with missions both as agents of penetration of the colonial powers and as conveyers of Christian concepts of cultural and religious supremacy expressed as ‘redemption of the heathen world’. This paper argues that it is informative to emphasize a new dimension in the study of missions—that of the relationship between belief systems and place. It considers the modes of operation and the physical and ideological impact of British, American, German, Russian and French missionary societies on Palestine and its indigenous population (Muslim and Christian Arabs, and Jews) in the last century of Ottoman rule (1800–1918). The contribution of Western missionary activity to the colonized societies in which they operated has been depicted by recent revisionist historians to have been marginal and largely negative. However, studies of the missionary enterprise in recent years, including the work presented here, suggest that these presumptions are not well grounded.     

Rethinking the Christian Studies Classroom: Reflections on the Dynamics of Teaching Religion in Southern Public Universities

An extended set of conversations conducted by three religious studies faculty teaching at large public universities in the Southern United States spurred these reflections on how their institutional locations inflected issues such as the cultural expectations students bring to the classroom, how these expectations interact with the evolving priorities of religious studies departments, and how these factors affect the balance among the various subfields of religious studies and theology that make up such departments.     

Reading between the Strata: Teaching Rabbinic Literature with Material Culture

This article argues that attention to material culture can enhance teaching classical rabbinic literature (Talmud, Midrash, and related Jewish texts from the first seven centuries C.E.) at universities. Following an examination of broader scholarship on teaching and learning on using visuals, this article explores four ways in which material culture can help instructors teach rabbinics to students without background in Jewish studies or the relevant languages (Hebrew, Aramaic). It builds upon teaching other areas of biblical and religious studies (Hebrew Bible, New Testament, and teaching rabbinics at liberal seminaries), research methods, and broader scholarship on using visuals and material culture for pedagogical purposes. Contributing to these fields, this article addresses a lacuna in research on teaching rabbinic literature at secular institutions of higher learning and models ways to bring material culture into religious studies classrooms.     

Personal and family perfectionism of Taiwanese college students: relationships with depression, self-esteem, achievement motivation, and academic grades

An increasing number of perfectionism studies have been conducted across different countries outside of the Western framework. Using an international egalitarian approach that adopts indigenous frameworks and concepts from the cultural context of the population studied is imperative. This study examines different groups of perfectionists with a sample of 348 Taiwanese college students, emphasizing the collectivistic culture. In particular, this is a follow-up study to further explore characteristics of a group with low standards/high discrepancy--a feeling that they are not good enough despite having low standards--found in a previous study with Taiwanese students. More specifically, this study investigates whether the source of the high discrepancy scores among this group is related to having higher perfectionistic standards from their family. Perfectionism was examined not only from a personal/individualistic perspective, but also from a familistic dimension to reflect Taiwanese collectivistic cultural values. Results partially supported the hypotheses--this group reported having higher family discrepancy, but not family standards, than nonperfectionists. However, this group of participants reported lower academic grades, which implies the possibility of their discrepancy being associated with poorer performance. Four cluster groups--adaptive perfectionists, maladaptive perfectionists, nonperfectionists, and those with low standards/high discrepancy--were compared on their levels of depression, self-esteem, achievement motivation, and academic grades. Maladaptive perfectionists reported the highest depression level, while adaptive perfectionists reported the highest self-esteem. Results also show that aspects of personal perfectionism and family perfectionism related to self-esteem differently among this sample. Findings and implications are discussed with consideration of the collectivistic cultural context in Taiwan.     

Home is My Area Code: Thinking About,Teaching, and Learning Globalization in Introductory World Religions Classes

There has been significant and growing interest in teaching religious studies, and specifically world religions, in a “global” context. Bringing globalization into the classroom as a specific theoretical and pedagogical tool, however, requires not just an awareness that religions exist in an ever‐globalizing environment, but a willingness to engage with globalization as a cultural, spatial, and theoretical arena within which religions interact. This article is concerned with the ways that those of us interested in religion employ globalization in the classroom conceptually and pedagogically, and argues that “lived religion” provides a useful model for incorporating globalization into religious studies settings.     

Duemmler, Kerstin; Nagel, Alexander-Kenneth: Governing Religious Diversity: Top-down and bottom-up initiatives in Germany and Switzerland

In recent years religious pluralization has become a significant policy issue in Western societies as a result of a new awareness of religion and of religious minorities articulating themselves and becoming more visible. The article explores the variety of social and political reactions to religious diversity in urban areas and in doing so it brings together theoretical concepts of political and cultural sociology. The notion of diversity governance as joint endeavour of state and societal actors managing societies is linked to the notion of boundary work as interplay of state and/or societal actors maintaining or modifying boundaries between religious traditions. Based on two case studies the article illustrates two idealtypical settings of diversity governance: The first case from the German Ruhr Area stands for a bottom-up approach which is based on civic self-organization of interreligious activities whereas the second case from the Swiss canton of Lucerne exhibits a model of top-down governance based on state interventions in religious instruction at schools. Drawing on semi-structured interviews and participant observation the authors show how different governance settings shape the construction and blurring of boundaries in the religious field. Both approaches operate differently when incorporating religious diversity and rendering former homogenous notions of we-groups more heterogeneous. Despite of the approaches initial aim of inclusion, patterns of exclusion are equally reproduced since the idea of ‘legitimate religion’ rooted in Christian majority culture is present.     

Thinking Creatively About Religion: Belief-Related Differences

Writers (Chisholm, 1996) and theorists (Fateux, 1995a, 1995b) have discussed the relationship between religion and creativity, however, until the present, empirical studies examining this relationship have not been done. The current study used a psychometric approach to investigate the relationships among religiosity, religious motivation and creative thought about religious issues for two different religious groups. Results showed few relationships between self-perceived religiosity, religious motivation and religious creative thought. A comparison between two religious populations showed that the Mormon group scored higher in religiosity and religious motivation, but lower in creativity than the non-Mormon group. Future studies need to expand this type of work to other religious groups, and focus more on gender and age-related differences related to religious creativity.     

Conversion dreams

Conversion dreams—i.e., dreams prompting a profound transformation of religious belief and identity—have been reported in many different cultural and religious traditions. This essay argues that although such reports may appear to be mere fabrications, the experience of conversion dreams is a legitimate and important phenomenon. The essay provides three examples of conversion dreams reported in Christian contexts and uses research from the fields of religious studies, psychology, and anthropology to demonstrate that such dreams provide a bridge to connect and synthesize religious elements which had been in conflict at both the personal and cultural levels.This essay is based on a presentation made at the Western Regional Meeting of the American Academy of Religion, March 25, 1994, at Santa Clara University.     

The relationship between NEO personality factors and Hoge’s Intrinsic Religious Motivation

Personality traits have shown variable relationships to measures of religious motivation. For example, Costa and McCrae (1985) and McCrae and Costa (1999) suggested that individuals who are high in agreeableness and conscientious gravitate toward religion once they ‘meet’ with religion as a cultural identity Openness to experience involves varied expressions including sensitivity to aesthetics, and egalitarian values (e.g. McCrae and Costa 1996). As such, it has been shown to be negatively correlated with measures of religious fundamentalism, and positively correlated with intrinsic religious motivation. However, other reviews have found only small correlations between personality and religious motivation. Our study was designed to test the relationships among the Big 5 personality factors with Hoge’s Intrinsic Religious Motivation in an undergraduate sample. Results showed that only openness to experience and intrinsic religious motivation were significantly correlated, providing further support for the idea that religious motivation and personality factors may require further research elaboration.     

“To Teach Them to See”: Teaching Christian Theology in Material Things

Teachers of theology or religious studies readily seek to open their students to the interpretation of theological texts. Do they share a similar readiness to open students to the interpretation of religious symbols and artifacts, the material cultures of religious faiths? Although theological studies have preferred the abstract concept over the material object, any proper understanding of religious faith must admit some form of direct encounter with the constellation of material symbols surrounding that faith. Teaching students to “read” the material symbols of faith does not do away with the need to help them read and interpret the written word, but supplements and deepens humane, scholarly reflection on religious faith. Helping students to see, to interpret what they see, and to re‐view their understanding of the religious symbol or artifact amounts to teaching a visual theology; a helpful and necessary challenge for the teacher of theology or religious studies.     

SPIRITUAL TRANSFORMATION,HEALING, AND ALTRUISM: INTRODUCTION TO THE SYMPOSIUM

This essay introduces the five articles that follow, whose aim is to show how altruism emerges out of spiritual transformation and is integral to healing process in four kinds of ritual healing systems—popular, folk, an indigenous religious healing tradition, and complementary and alternative medicine represented by consciousness transformation movements. In this introduction I situate these largely marginalized religious and spiritual practices within the context of the religion‐science discourse, which has focused for the most part on the relationship between the established, mainstream religions and the dominant biomedical system. Antecedents of two of these types of religious practices, Spiritism and consciousness transformation movements, were part of the development of the psychological sciences in the nineteenth century but lost ground in the twentieth. Despite discrimination and persistent negative attitudes on the part of the established religions and biomedicine, these healing traditions have not only survived through the twentieth century but appear to have gained both followers and interest in the twenty‐first. In future decades, at least for complementary and alternative medical practices and perhaps also for spirit healing centers, there may be a reversal in status through greater acceptance of their unique combination of scientific and religious perspectives.     

The relationships between perfectionism,religious motivation,and mental health utilisation among latter-day saint students

The present study examined the influence of perfectionism and religious motivation on help-seeking and attitudes towards mental health services (ATMHS) in a Latter-Day Saint sample of 119 undergraduates. Increased levels of perfectionism significantly predicted more negative ATMHS. Higher intrinsic religious motivation was significantly and positively related to help-seeking from religious sources, but not from mental health professionals. Intrinsic religious motivation was also related to perfectionism, but only for adaptive subscales. The implications for focusing utilisation interventions towards religious populations are discussed.     

Why bioethics cannot figure out what to do with race

Race and religion are integral parts of bioethics. Harm and oppression, with the aim of social and political control, have been wrought in the name of religion against Blacks and people of color as embodied in the Ten Commandments, the Inquisition, and in the history of the Holy Crusades. Missionaries came armed with Judeo/Christian beliefs went to nations of people of color who had their own belief systems and forced change and caused untold harms because the indigenous belief systems were incompatible with their own. The indigenous people were denounced as ungodly, pagan, uncivilized, and savage. Hence, laws were enacted because of their perceived need to structure a sense of morality and to create and build a culture for these indigenous people of color. To date bioethics continues to be informed by a Western worldview that is Judeo/Christian in belief and orientation. However, missing from bioethical discourse in America is the historical influence of the Black Church as a cultural repository, which continues to influence the culture of Africans and Blacks. Cultural aspects of peoples of color are still largely ignored today. In attempting to deal with issues of race while steering clear of the religious and cultural impact of the Black Church, bioethics finds itself in the middle of a distressing situation: it simply cannot figure out what to do with race.     

Why Bioethics Cannot Figure Out What to Do with Race

Race and religion are integral parts of bioethics. Harm and oppression, with the aim of social and political control, have been wrought in the name of religion against Blacks and people of color as embodied in the Ten Commandments, the Inquisition, and in the history of the Holy Crusades. Missionaries came armed with Judeo/Christian beliefs went to nations of people of color who had their own belief systems and forced change and caused untold harms because the indigenous belief systems were incompatible with their own. The indigenous people were denounced as ungodly, pagan, uncivilized, and savage. Hence, laws were enacted because of their perceived need to structure a sense of morality and to create and build a culture for these indigenous people of color. To date bioethics continues to be informed by a Western worldview that is Judeo/Christian in belief and orientation. However, missing from bioethical discourse in America is the historical influence of the Black Church as a cultural repository, which continues to influence the culture of Africans and Blacks. Cultural aspects of peoples of color are still largely ignored today. In attempting to deal with issues of race while steering clear of the religious and cultural impact of the Black Church, bioethics finds itself in the middle of a distressing situation: it simply cannot figure out what to do with race.     

Ayahuasca in Western society and the metacognitive counselling approach

Ayahuasca is a hallucinogenic plant used throughout South America for religious, cultural and healing ceremonies. Previous studies have analysed it as a therapy method from either the microperspective, such as physiological and psychological effects of substance use, or the macroperspective, such as legal issues or cultural appropriation of ayahuasca by Westerners. There is a need to combine those two aspects to fully understand the effects of ayahuasca for therapists and clients in Western communities. By utilising an autoethnographic instrumental case study, we discuss the possible risk of ayahuasca gaining popularity in Western societies without an understanding of how the social context plays a tremendous part in healing using this method. We also discuss the risk of intrapsychic experiences brought about by ayahuasca that may deter individuals from seeking appropriate treatment. It is not our intention to present ayahuasca as an illegitimate or invalid method of healing; rather, we emphasise the importance of integrating micro- and macroperspectives in psychotherapy practice. We suggest that the metacognitive counselling approach be taken by both clients and therapists when adopting indigenous methods of therapy which may add a significantly positive effect. Although we hope this study offers realistic and lived experiences to generate pragmatic solutions for therapists and clients, we recognise that it is necessary to collect data from a larger number of both clients and therapists to better support our suggestion of the metacognitive counselling approach.