The Commitment Process in a Religious Commune: The Shakers

Focusing on the Shakers and using census data, this paper quantitatively examines influences on religious commitment and the way these influences differed between new and veteran members. Whereas personal characteristics (age, sex, nativity, and occupation) were the primary sources of influence on the commitment of veteran members, new recruits were also influenced by interpersonal and organizational factors (kinship ties, social bonds, and membership in leading groups). The differential effect of influences on commitment illustrates the nature of the commitment process in a religious commune.     

Attribution of Religious Commitment: Differences Between the Religious and the Nonreligious

Abstract

Investigators of linguistic devices such as minimal responses have assumed their function, neglecting to examine the matter empirically. This study introduces a technique enabling the identification of the function of such responses. With stereophonic recordings of conversation between two people, it was possible to delete minimal responses from an original recording. Eighty British students heard either an original recording or an edited version in which minimal responses had been deleted and were asked to make judgments about various aspects of the interaction. Results indicate minimal responses served to denote agreement and to suggest a context of informality.     

Growing Up in Conflict: The Personal and the Political

This article is an autobiographical account of conflicts, both personal and political, that I experienced growing up in South Africa in a context of racism and civil conflict. It speaks to how these conflicts shaped my work as an analyst and as a person. In regard to specific issues that were fore-fronted, these included an interest in the ugly emotions, trauma and dissociation in both victims and perpetrators, the application of psychoanalysis in war zones, the issue of voice, the effects of emigration and the diaspora, the centrality of context, and the dynamics of racism.     

The Not-Forgotten Child: Alienated Adult Children’s Experience of Parental Alienation

Abstract

This study explored the experience of adults who had experienced parental alienation during childhood. Ten alienated adult children participated in 60 to 90-minute semi-structured interviews about their experience of parental alienation. Using Braun and Clarke (2006 Braun, V., & Clarke, V. (2006). Using thematic analysis in psychology. Qualitative Research in Psychology, 3(2), 77–101. https://doi.org/10.1191/1478088706qp063oa[Taylor & Francis Online] , [Google Scholar]) thematic analysis framework, seven themes were identified. Participants described experiencing abuse perpetrated by the alienating parent. They described experiencing anxiety, depression, low self-worth, guilt, attachment problems, difficulty in other relationships, and reduced or delayed educational and career attainment that they attributed to their experience of parental alienation. These results demonstrated that children’s exposure to parental alienation may have lifelong ramifications for their psychological well-being.     

The Role of the Child in Adult Development

This paper provides theoretical and empirical support for the view that children play a large and often underappreciated role in adult development. Fifty parents and teachers were asked to discuss occasions when they learned something valuable from a child or when a child changed them in some significant way. Adults reported that children can cause them to (a) shift their values or priorities, (b) integrate memories or experiences previously disowned or repressed, (c) become more creative and cognitively flexible, or (d) look at the world with more wonder, awe, or curiosity. Werner's concept of genetic stratification (H. Werner, 1957) and Labouvie-Vief, Chiodo, Goguen, Diehl, and Orwoll's concept of dynamic intersubjectivity (G. Labouvie-Vief, L. M. Chiodo, L. A. Goquen, M. Diehl, & L. Orwoll, 1995) are used to explain the results.     

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.     

Growing Up in a Single-Parent Family and Anger in Adulthood

The aim of this article is to determine the sociodemographic and psychological characteristics (e.g., sex, marital status, work status, age, age of losing the father, seeking psychological help, consumption of medications, degree of anxiety and depression, temperament prone to anger) through which one can predict anger as a personality trait in adulthood, as well as establish an overall anger expression index. The study comprised 155 persons of both sexes whose fathers had passed away due to civil causes (e.g., sudden death caused by illness, traffic accidents, and other accidents) or war activities. The results confirmed that psychological characteristics and developmental age are significant predictors of the development of anger as a personality trait.     

Growing Up with Child Sexual Abuse in an Experimental Commune: Making Sense of Narrative Variation

The legitimacy of adult's accounts of child sexual abuse depends on the consistency of the story they tell about this experience. But there are a variety of influences that conspire to create dynamic variation in retrospective accounts of child sexual abuse. In a study of an experimental New Zealand commune called Centrepoint, participants showed considerable variation in accounting for the child sexual abuse that was known to have occurred there. We used a narrative methodology to show the variation between stories that highlighted abuse and suffering and others that represented an idyllic childhood within which sex between children and adults was normalised. There was also considerable variation within individual participant's accounts. The variation within and between accounts was shaped by features such exposure to contradictory experiences, different social positioning in relation to child sexual abuse, shifts in memory and interpretation over time, differences between insider and outsider perspectives on child sexual activity at the commune and alternative perspectives on victimhood. This research challenges the mythology that accounts of child sexual abuse should be expected to be clear and consistent. Instead, variation should be treated the rule rather than the exception in these accounts. Copyright © 2012 John Wiley & Sons, Ltd.     

闽侯县农村居民的宗教信仰与宗教体验——兼与全国汉族地区调查数据比较

通过对福建省闽侯县调查数据与全国数据的比较分析发现,福建省闽侯县农村居民自认为自己是宗教徒的比例是全国平均数的3.4倍,他们还认为自己所信仰的宗教是佛教或道教,但实际上他们大多是民间信仰的信徒。汉民族的宗教信仰可分为制度化宗教与泛化宗教信仰两大部分,闽侯县农村居民大部分人都是泛化宗教信仰者,泛化宗教的影响力超过制度化宗教的影响力。闽侯居民的宗教信仰具有功利主义特色,宗教体验缺乏神圣性,不关注彼岸世界,相信因果报应与运气,但不迷信也不沉溺于宿命论,具有积极的进取精神,对生活满意度自我感觉较高。     

Religious Commitment and the Benefits of Cognitive Diversity: a Reply to Trakakis

Metaphilosophical discussions about the philosophy of religion are increasingly common. In a recent article in Sophia, N.N. Trakakis (56:605–630, 2017) advances the view that Christian Philosophy is closer to ideology than philosophy. This is because philosophy conducted in the Socratic tradition tends to emphasize values antithetical to religious faith such as independence of thought, rationality, empiricism, and doubt. A philosopher must be able to follow the arguments wherever they lead, something that the religious believer cannot do. I argue that there are two main problems with this view. First, Takakis faces an unpalatable dilemma. It is possible his view recommends a rejection of itself, making it self-referentially incoherent. If it does not recommend such a rejection, then Trakakis’s preferred method is not necessary for genuine philosophical inquiry. Second, Trakakis makes numerous knowledge claims about the psychological motivation of religious philosophers but never offers evidence for these claims. Third, Trakakis never considers that the existence of cognitive diversity is truth conducive. Even if devout religious believers cannot conduct genuine philosophical inquiry, unless Trakakis thinks we should ignore all works by religious believers, then it is irrelevant whether they are genuine philosophy.     

Job Satisfaction,Organizational Commitment,and Religious Commitment of Full-Time University Employees

This study investigated the relationship of job satisfaction and organizational and religious commitment among full time workers at Akra University (a pseudonym) based on a number of demographic factors. Analysis of variance using the Games-Howell procedure revealed that workers who were older than age 46 years had higher job satisfaction and organizational and religious commitment than younger employees. It was also noted that workers holding doctoral degrees had higher levels of job satisfaction and religious commitment than individuals with a high school diploma only. It was evident that the longer employees stayed at this institution, the higher the levels of organizational commitment and extrinsic job satisfaction, and administrators and sector managers had higher levels of intrinsic job satisfaction and religious commitment than those in other occupational areas.     

The Gift of Growing Up in a Same-Gendered Family: A Case Study

This article portrays the personal strengths of children growing up in same-gendered families from a positive psychological framework. One of the major challenges all children growing up in same-gendered families are faced with is the integration of their family experience with that of the wider society outside the home. A narrative approach was used to explore the experiences of children from their perspectives. Five children from eight families participated in the project. Data were created through interviews and a variety of other supportive qualitative techniques. The data were analyzed using a holistic analysis approach and a narrative was subsequently written to illuminate the uniqueness, the specificity and the individuality of each particular child. This article depicts one of these narratives. From this narrative the following personal strengths emerged: humor, a sense of perceived control, socially intelligent disclosure, agency, okayness and the ability to form positive relationships. I propose that remarkable personal strengths are displayed in the way in which children growing up in same-gendered families engage a heteronormative world.     

Cumulative Contribution of Child Maltreatment to Emotional Experience and Regulatory Intent in Intimate Adult Interactions

This study examined the link between experiencing multiple types of child maltreatment and intentions to control emotion during charged discussions with intimate partners in adulthood, and whether the link is mediated by intensity of negative emotions. Using video recall, 97 couples rated their levels of emotions and intentions to control emotion during charged discussions with partners. Number of types of child maltreatment reported was linked with effort to control emotion, and the relationship was partially mediated by intensity of participants’ feelings of hostility. For men, the link was also partially mediated by self-reported sadness and anxiety. Findings underscore the importance of attending to abuse survivors’ experiences of and attempts to manage intense emotions in treatment, particularly in couples therapy.     

The Capstone Experience for the Religious Studies Major

The purpose of this essay is to offer a survey of religious studies capstones from twenty‐nine U.S. colleges and universities, to identify the most common frustrations about the capstone, and to observe how departments resolve such frustrations. I conclude that the most successful capstones – in terms of students' performance and faculty satisfaction – are those that are carefully linked to their department's major curriculum, pedagogies, and staffing, that set out to achieve a reasonable set of objectives, and that are aligned with their institutional mission, culture, and expectations for assessment. Yet, I argue that it is becoming increasingly difficult to design our capstone experiences according to the above principles because of the proliferation of departmental and institutional pressures we presently face. Finally, I offer some guidelines by which we might devise or revise our capstones to alleviate some of the most common pressures.     

Growing Up as a Creative Musician: The Role of Psychosocial Dispositions and Environment

This study tried to identify the psychosocial dispositions and environment conducive to the development of a creative musician. A sample of 14 established musicians (vocalists and instrumentalists) belonging to Hindustani music tradition was selected from three major cities of Uttar Pradesh and were interviewed in-depth. They were interviewed about their early childhood, training in music and growing up as a musician. A thematic analysis yielded three major psychosocial themes pertaining to nurturance of creativity—developmental dispositions, preferred settings for music practice (Riāz) and performance, and relationship with Guru. Many participants showed proclivity to be creative musician, but all needed to have intrinsic motivation, nurturing social environment, and proper setting for riāz. They also reported that learning under a worthy guru was important for their creativity to blossom. Implications of these findings for training of the music students in an institutional set up were discussed.     

Why Virginity Pledges Succeed or Fail: The Moderating Effect of Religious Commitment Versus Religious Participation

Over the past two decades, virginity pledges have proliferated in the US, despite mixed results regarding their effectiveness. Few studies have examined possible mechanisms that may shed light on why pledges work for some individuals but not others. Using a sample of emerging-adults aged 18–24 years old (n = 1,380), we examine the influence of religiosity on pledge signing and adherence, specifically whether the effectiveness of pledges is moderated by religiosity. Findings show that while religious participation is positively associated with signing a pledge, there is a moderating effect of religious commitment. That is, when religious commitment is high, adherence to the pledge is greater. However, for pledge signers with low religious commitment, there are unintended negative consequences with regard to increased participation in risky sexual behaviors, whether compared to other people who signed the pledge who are equally committed to their religion or to individuals who have never taken such a pledge. Implications for research and policy are discussed.     

Dishonesty in the Classroom: The Effect of Cognitive Dissonance and the Mitigating Influence of Religious Commitment

A controlled experiment was conducted with a cohort of graduate accounting students, which involved a mild form of deception during a class ethics quiz. One of the answers to a difficult question was inadvertently revealed by a visiting scholar, which allowed students an opportunity to use the answer in order to maximise test scores and qualify for a reward. Despite an attempt to sensitize students prior to the test to the importance of moral codes of conduct, a high incidence of cheating was reported. Students who took the opportunity to cheat were more condoning of the behaviour compared to control group members and this difference in attitudes was consistent regardless of the intensity of the issue specified in the survey. The cognitive dissonance associated with the academic dishonesty is believed to reveal behavioural orientations that reflect conscious and unconscious desires to alleviate the discomfort associated with the behaviour by attempting to condone it. This inappropriate behaviour appears to attract students professing no religious faith and is significantly influenced by the reported level of religious commitment.     

Sexuality and Religious Commitment in the United States: An Empirical Examination

I provide an empirical assessment of the religious commitments of gays, lesbians, and bisexuals in the United States. I compare the religiosity of gay men and lesbians and bisexuals to each other and to male and female heterosexuals, while controlling for a host of sociodemographic factors that may contribute to differences across the gender/sexuality groups. To accomplish this, I examine data from the 1991–2000 General Social Surveys (GSS). During this period, the GSS asked respondents for the sex of their sex partners over the last five years. The GSS finds that 4.3 percent of men and 3.1 percent of women report same-sex sexual partners in the five years preceding the interview—this is a larger proportion than members of "other" races, Episcopalians, or Jews. I find that gay men have high rates of religious participation, while lesbians and bisexuals have significantly lower rates of participation. Nonheterosexuals are more likely to become apostates when compared to female heterosexuals, but no more so than are heterosexual men. My findings are at odds with religious pundits who suggest that alternative sexuality mixes with religion more often for females than for males. The results are in concert with contemporary theories regarding the formation of religious preferences, and risk preferences and religiosity.