Religion and Esotericism among Students: A Cross-Cultural Comparative Study

Analysing the results of a study on religious and esoteric beliefs and practice among university students from five European and five American countries, we found that the level of religiousness of students depends very much on their cultural environment: the level of religiosity and esoteric beliefs is significantly higher among North- and South-American students than among European students. On the other hand, Asian spiritual techniques and esoteric methods of healing are practised more frequently by students in North-Western European countries. In the second part of the paper, we examine the relationship between academic discipline and religious worldviews. According to our data, students in the social sciences and the arts are more distanced from religion than students of other areas of science, but they, like students of medicine and languages, are closer to esotericism than students of the 'exact sciences'. Several hypotheses are proposed to explain these results.     

Stress and quality of life in international and domestic university students: cultural differences in the use of religious coping

Studying overseas entails a number of transitions and challenges, and the present study investigated the strategies international university students use to cope with stressors. Previous research suggests that international students may be more likely than domestic students to draw on religion/spirituality as a source of dealing with stress, but the direct links between stress, religious coping and quality of life are yet to be documented explicitly. A sample of 679 university students in New Zealand completed the quality of life scale WHOQOL-BREF with an additional WHOQOL module used to assess spiritual, religious, and personal beliefs (SRPB). The students also completed the Perceived Stress Scale and the Brief COPE inventory. Irrespective of stress levels encountered or whether participants were international or domestic students, Asian students were more likely to use religious coping strategies than European students. Unlike European students, Asian students’ use of religious coping was effective in improving psychological and social quality of life. The findings also provide support for the main effects hypothesis of religion/spirituality. The present study demonstrates that cultural factors play an important role in the manner in which individuals maintain mental health and quality of life.     

(Inadvertently) Instructing Missionaries in (Public University) World Religions Courses: Examining a Pedagogical Dilemma,its Dimensions,and a Course Section Solution

In this article, I explore an ethical and pedagogical dilemma that I encounter each semester in my world religions courses: namely, that a great number of students enroll in the courses as part of their missionary training programs, and come to class understanding successful learning to mean gathering enough information about the world's religious “traditions” so as to effectively seduce people out of them. How should we teach world religions – in public university religious studies courses – with this student constituency? What are/ought to be our student learning goals? What can and should we expect to accomplish? How can we maximize student learning, while also maintaining our disciplinary integrity? In response to these questions, I propose a world religions course module, the goal of which is for students to examine – as objects of inquiry – the lenses through which they understand religion(s). With a recognition of their own lenses, I argue, missionary students become more aware of the biases and presumptions about others that they bring to the table, and they learn to see the ways in which these presumptions inform what they see and know about others, and also what they do not so easily see.     

Changes in religious attitudes and behaviors of Euro-Turk students with theology education

This paper studied a new dimension of international students, who are citizens of another country but came back to Turkey for religious education where their parents or grandparents are citizens. Did a five-year religious education process based on the main sources of Islam lead to a change in these students' religious attitudes and behaviors, and if yes to what extent did these changes occur? A panel survey is conducted on these students in pre-education and post-education periods to answer this question. Without ignoring the effect of the social environment outside of education on religious attitudes, we found that students exhibit a more tolerant, nonstrict attitude toward both their coreligionists and those who have negative attitudes toward their religion. Additionally, in parallel with the deepening of religious knowledge, a questioning and critical perspective was formed with a decrease in superstitions. We found that the attitude change in female students was generally higher than that of male students.     

Lifelong minority religion: routines and reflexivity: A Bourdieuan perspective on the habitus of elderly Finnish Orthodox Christian women

Applications of the concept of habitus to research on religion have increased in recent decades. At present, Pierre Bourdieu's interpretation of the concept is perhaps the most well known. Nevertheless, it has also met with criticism. This article utilizes Bourdieuan theorizations to discuss the habitus of elderly Finnish Orthodox Christian women. The author examines the women's dispositions in relation to their changing minority position within Finnish society, and identifies the dynamic between reflexivity and routine practice as being central to their religion. The analysis demonstrates the value of Bourdieu's understanding of habitus when studying the long-term effects of social power on subjectivity – as reflected, for instance, in lifelong minority religion. The author argues, moreover, that contrary to the claims of many critics, Bourdieu's approach is suitable for inquiries into the conscious dimensions of practicing, in so far as these are conceived of as grounded in individuals’ past and present conditions of religious practice.     

Religion and Higher Education: Current Knowledge and Directions for Future Research

In light of increased scholarly and public discussion about the proper position of religion in higher education, we take stock of existing social scientific studies to illuminate what we know—and what we don't know—about religion and higher education. We argue that research shows that college students are more religiously engaged than has traditionally been thought, but that this interest appears to be more broad than deep; that the college experience does not lead to apostasy in most students, though its effect on students' religious engagements is still unclear; and that religion has a beneficial effect on some student outcomes, but not on others. We conclude by proposing three new directions for research that offer the potential to expand our understanding of the interaction of religion and higher education.     

Religion,Religious Tradition,and Nationalism: Jewish Revival in Poland and “Religious Heritage” in Québec

This article uses and develops Martin Riesebrodt's distinction between religion and religious tradition to shed light on the making of various articulations of religious identities and political projects. Based on extensive research on the Polish and Québécois cases, I show how social and state actors in these societies reactivate past religious traditions to respond to current social transformations and articulate societal projects and advance political agendas in the present. In both cases, religion and religious tradition are juxtaposed to articulate new national identities or fortify older ones, and to respond more specifically to the challenges posed by “pluralism.” I suggest that sociologists who work at the intersection of religion and politics can contribute to our understanding of the various registers through which religion, religious action, and religious tradition are rendered meaningful to social actors, used for different goals (religious and not) and transformed in the process.     

Religion and obsessive-compulsive disorder (OCD) among young Muslim women in Saudi Arabia

Fifteen young women suffering from OCD in Saudi Arabia were interviewed about their experience of the illness and the roles played by religion. Religion was not perceived as a cause of the illness, but the illness can show itself in religious symptoms – notably with respect to prayer, and in a phase in which the young women were very strict and literal-minded with themselves and their families, with respect to religious observance. Religious symptoms were reported as more upsetting than other symptoms – being seen as damaging to the sufferer's piety. Other facets of the importance of religion in the experience of OCD were shown in help-seeking, in choosing to go first to religious healers for treatment, and only when these were unsuccessful were mental health professionals consulted. At this point, it was very important that the professional should be seen as trustworthy, and the criterion of trustworthiness was religiosity, specifically the use of pious, Qura’anic quotations, and a covered face (for a woman)/long beard (for a man). The accounts of the roles of religion in the experiences of the young women interviewed suggest that religion is an arena – but not the sole arena – for the expression of OCD symptoms. Religion plays an important role in determining the acceptability of treatments and treatment providers.     

Exiters of religious fundamentalism: reconstruction of social support and relationships related to well-being

ABSTRACT

Over the past decade, researchers have documented the steady growth of religious “exiters” – those who drop their affiliation with any organised religion. Religious disaffiliation or “exiting” may affect health, and while most studies of religion and health are quantitative and emphasise the health benefits of religious involvement, little qualitative research has been devoted to documenting the lived experience of religious exiting. This qualitative study investigates the social psychological consequences of leaving religion in an understudied subgroup of exiters – individuals who have left Christian fundamentalist religions. Drawing on 24 in-depth interviews, this research reveals the processes through which former religious participants reconstruct supportive social relationships to reinforce their well-being. The results demonstrate that while it is challenging in the initial stages of the exiting process to forge and cultivate new supportive relationships, the construction of nonreligious social networks eventually contributed to their greater well-being.     

The Baltimore Mural Project: An approach to threshold concepts in religious studies

The Baltimore Mural Project (BMP) seeks to connect religious studies education to the growing literature on threshold concepts in order to address bottleneck areas in student learning. The project is designed for undergraduate service courses comprised of mostly non‐majors: for example, world religions. Students in these courses often struggle to understand and apply the discipline's unique approaches to the study of religion (i.e. its threshold concepts). Rather than merely memorize certain facts about a religious tradition's myths [or world forming stories], rituals [or embodied disclosures], materials, and so on... students are asked to apply threshold concepts related to religion, art, and the social good to the study of murals in Baltimore. Through a series of project elements (including: field work, photography, digital geomapping, and quantitative, qualitative, and archival research) the BMP helps students who struggle with threshold concepts in religious studies by creatively connecting the more conventional aspects of world religions courses to social justice issues related to mural art in Baltimore. By experientially helping students to make these connections, they are able to find creative routes through otherwise hindering barriers to their learning in religious studies.     

Balancing Critique and Commitment: A Synthetic Approach to Teaching Religion and the Environment

Courses about religion and the environment should work toward a synthesis of critical thinking – teaching students to examine and question the interplay of environmental degradation, religious traditions, and new religious movements – and advocacy – helping students to embrace, articulate, and refine their own environmentalist commitments, in religious terms when appropriate. To meet these goals, teachers of religion and the environment can learn from literature on balancing faith and critical analysis in other religion courses. This literature will help us to clarify the goals of our courses, critically examine the environmental movement with our students, and remain trustworthy to those who do not share environmentalist commitments. See a companion essay in this issue of the journal (Jennifer R. Ayres, “Learning on the Ground”) and a response to both of these essays (Forrest Clingerman, “Pedagogy as a Field Guide to the Ecology of the Classroom”) also published in this issue of the journal.     

Forum on teaching Asian religions in the American South

This series of three essays by educators from Georgia, Texas, and Alabama examines teaching Asian Religions in the American South. Through reflection on individual experience, each essay offers concrete strategies for the classroom that can be utilized by fellow educators working in the American South, but can also inform pedagogy in other North American regions. Introducing the idea of the “imagined student,” Esaki discusses teaching African American students and tailoring Asian religions courses towards their interests by producing positive buy‐in, while also acknowledging their potential isolation from White peers interested in similar topics. Mikles builds on Esaki's idea of the imagined student to discuss her own experience teaching Mexican and Vietnamese American students in Texas, while presenting specific strategies to overcome preconceived educator bias about students in Southern classrooms. Battaglia closes out the series by suggesting the use of a phenomenological approach for students to sympathetically enter into an Asian religious worldview. She offers specific exercises that can help students unpack their own assumptions – their “invisible backpack” – and approach Asian religions on their own terms.     

THE POLITICAL NATURE OF DOCTRINE: A CRITIQUE OF LINDBECK IN LIGHT OF RECENT SCHOLARSHIP

This article argues that the power of religion to shape experience presupposes the mobilization of religious identity through social opposition. This thesis is developed through a critique of George Lindbeck's The Nature of Doctrine. The article first examines Lindbeck's thesis that religion shapes experience in light of Talal Asad's critique of Geertz's concept of religion. It argues that in order to understand how ‘religion’ shapes experience we must look outside the immanent sphere of cultural‐religious meaning that Lindbeck, following Geertz, identifies with ‘religion’. Religious authority ultimately derives from the recognition of a social group. Next, looking at the nature of doctrine in light of Kathryn Tanner's thesis that Christian identity is essentially relational, it argues that church doctrines function to mobilize group identity through social opposition. In this respect they resemble the mobilizing slogans of political discourse more than, as Lindbeck's theory proposes, the grammatical rules governing Wittgensteinian language games.     

The crisis as a constrained opportunity? Catholic organisations and territorial welfare in the Basque Country and Emilia-Romagna

Interactions between politics and religion are frequently reduced to ethical and civilisational issues which are politicised and given prominence in the media. Focusing instead on the role of religious – here Catholic – actors in the local experience of social economy and welfare provision in times of economic crisis helps instead to highlight the discrete interactions between politics and religion. In particular, the strong involvement of religious actors, beyond their traditional charity-oriented activity, also concerns more solidarity-oriented socioeconomic experiences as well as political advocacy. These articulations generate new forms of politicisation with respect to both social movements and policymakers. In this article I address these issues comparatively in a Spanish region (the Basque Autonomous Community) and an Italian region (Emilia-Romagna).     

Religion,ethnicity, coping style,and self-reported self-harm in a diverse non-clinical UK population

Previous studies of ethnic and cultural differences in self-harm have focussed on overdose and suicide attempts by South Asian women. Research comparing ethnic groups has rarely examined religion or nationality. To achieve a more balanced approach this study examined self-harm methods and self-injury across gender, religion and ethnic group in a non-clinical population. Six hundred and seventeen university students completed a questionnaire asking whether they had ever harmed themselves, and the frequency and method of any self-harm. White participants and participants with no religious affiliation were more likely to report repeated incidents of self-harm, mainly scratching and cutting skin. Hindu religion was associated with lower levels of repeated self-harm. Asian males were less likely to report self-harm than both Asian females and other males. Black students were less likely to report cutting and scored highest on Rational coping style. The results raise questions about differential disclosure of self-harm across gender and culture.     

Are Religious Women More Traditionalist? A Cross-National Examination of Gender and Religion

Does national context shape the relationship between religious attendance and women's gender ideologies? Although previous studies have examined gender and religion within a single national context (and often in a single faith community), few have done so using a cross-national comparative perspective. This has left a significant gap in our understanding of how gender and religion operate in distinctive national contexts. Relying on survey data collected in 37 countries, this study analyzes how the relationship between religious attendance and women's gender ideologies is conditioned by their country's gender inequality. The findings indicate that while women's religious attendance is, on average, negatively related to egalitarian gender ideologies, this association is conditioned by religious affiliation. The relationship is also contingent on the level of gender inequality experienced, and grows weaker in countries with more prominent gender inequality. This study reveals the mechanisms that contextualize the intersection of gender and religion.     

Site visits in interfaith and religious studies pedagogy: Reflections on visiting a Hindu temple in central Pennsylvania

Site visits provide an irreplaceable learning experience to students in both religious studies and the emerging field of interfaith studies. The conceptual core of this thesis is the claim, drawn from feminist epistemology, that an embodied pedagogy – a pedagogy which engages students not only intellectually, but as embodied beings who inhabit a space, engage in physical activities, and undergo various sensory experiences – is ultimately more enriching than a pedagogy centered exclusively in the classroom. Factors that make a site visit a successful instance of embodied pedagogy include the provision of sufficient context to students in advance for them to understand and appreciate the experience, an opportunity afterward to reflect on this experience in an intentional way, ensuring the site and the community whose space it is are treated with proper respect, and ensuring that the religious sensibilities of one's students are also similarly respected.     

The Enduring Influence of Religion on Senators’ Legislative Behavior

Does a senator's personal religion influence their legislative behavior in the Senate? To date, empirical research has answered this question only using senators’ religious traditions, while more concurrent work implies that religion should be measured as a multifaceted phenomenon. This study tests this proposition by compiling a unique data set of senators’ religion, conceptualized and measured by three different elements—belonging, beliefs, and behavior. The study estimates the association between these three religious facets and senators’ legislative behavior on economic, social, and foreign policy issues, while controlling for their constituencies’ political and religious preferences. It finds that religious beliefs are a strong predictor of senators’ legislative behavior, while religious tradition and behavior are mostly not. Furthermore, it finds that religious beliefs are associated with legislative behavior across a wide array of policy areas and are not confined to sociocultural issues.