“God Hates Your Feelings”: Neutralizing Emotional Deviance within the Westboro Baptist Church

Drawing on individual and peer-group interviews, participant observations, and analysis of media content, we examine the habitual emotional deviance and neutralization techniques employed by the Westboro Baptist Church. We argue that their notoriety is attributed to their persistent, intentional, and unapologetic disregard for cultural feeling rules including incongruous emotional responses to events, fusion of culturally oppositional sentiments, and denigration of “sacred” groups and symbols. Interviews reveal that while claiming to embrace their deviant status, members engage in common neutralization techniques including denial of responsibility for the pain and discomfort they cause, appealing to higher loyalties, and denial of victimization.     

Religiosity at the roadside: memorials,animitas, and shrines on a Chilean highway

ABSTRACT

Roadside memorials devoted to vehicle-related deaths are increasingly common across the globe. Scholars have generally emphasised their commemorative status—as sites where a private memory is publicly displayed—underestimating, however, their religious dimension. This article is based on research which involved the content analysis of photographs taken during multiple visits to the 94 roadside memorials existing in 2015 on Route 78, a major Chilean highway connecting Santiago (Chile’s capital city) and San Antonio (one of the country’s main sea ports). We argue that Chilean roadside memorials are not solely commemorative sites but primarily animitas that have a core (popular) religious component: they are privileged locations where salvific grace is dispensed, acting as mediators between the living and the divinity and connecting the sacred and profane worlds. Furthermore, we suggest that the tragic nature of the deaths they commemorate confers on them a miraculous efficacy which may transform the sites into shrines and the victims into folk saints.     

The sociology of the sacred: A conversation with Jeffrey Alexander

Over the past 20 years, Jeffrey C. Alexander has been a leading social theorist and a pioneer of the ‘strong program’ in cultural sociology, which emphasises the significance of cultural structures of meaning for social life. Following an introductory overview of his work, this article records a public conversation with Alexander about the role and significance of the concept of the sacred in his sociological work. Issues addressed in this conversation include situating Alexander's interest in the sacred in his intellectual biography (including his significant intellectual influences), the mistrust of the concept of the sacred within the wider sociological community, the universality of cultural structures of sacred meaning, the limitations of sociological analysis focused on sacred meaning and methodological approaches to the study of the sacred.     

The Interplay Between Meaning and Sacred Awareness in Everyday Life: Evidence From a Daily Smartphone Study

People experience meaning in various ways across different secular and sacred situations. However, scholars know relatively little about the situational contexts in which meaning occurs. In this article, we first explored the daily contexts of meaning using data collected by a unique, 2-week experience sampling method through participants’ smartphones. Meaning levels were highest during religious and spiritual practices, as well as during traditional work hours. They were also higher with some activities, such as talking to other people, than other activities, such as playing video games. Second, we examined how feelings of meaningfulness were related to sacred states, parsing out which preceded the other. Sacred states, in which people were aware of God or a higher being, tended to come before feelings of meaning rather than the reverse. From these analyses, meaning emerged as richly patterned in everyday life and closely associated with—and often a consequence of—sacred awareness.     

Step into liquid: Rites,transcendence and transgression in the modern construction of the social sacred

This essay looks at the construction and transformation of the notion of sacred space in the twentieth century. The notions of transgression and lived moments (or everyday rites), as put forth by numerous writers and architects, are examined as an alternative vision of the sacred and spatial ontology that relies upon material conditions and relations as its source. In particular, it focuses on the emergence of this social spatial category through the work of the Collège de Sociologie a group of ethnologists, philosophers, writers and artists (Georges Bataille was a founder) who convened bi-weekly at a Paris café between 1937 and 1939 in the hope of constructing a sacred sociology. This group's activity provides the groundwork for understanding how the social sacred emerges as a category of spatial practice in the late twentieth century, and how the categories of events and rites are explored by the youthful avant-garde in architecture that emerge from the 1960s. In particular, the architect Bernard Tschumi's writings on transgression and event provide a direct link to the sacred sociology of the Collège as he is a close reader of Bataille's, and the work of the European radical avant-garde in architecture from the late 1960s and early 1970s helps to elucidate how the Collegians call for a sacred sociology is manifest in what I call the sacred social. I proposes this new category of the ‘social sacred’ to explain a spatial category which emerges in the twentieth century, and which we can use to understand how space, architecture, and urbanism help to define and engender this new sacred category.     

“We Need Something Different”

This article examines responses to the controversial picketing and media-savvy provocations of the Westboro Baptist Church (WBC). Since WBC’s conduct is widely perceived as cruel, people often respond with anger and animosity, which reinforce WBC’s self-representation as a persecuted church. Conversely, I have engaged Westboro Baptists in interviews that function as “bridging conversations.” This methodology centers on critical-empathic listening, comparative religious ethics, and a disciplined restraint from expressing moral judgment. I argue that this response is supported by the data and understandings obtained, metapragmatic commentary, my rapport with churchgoers, and evidence of their empathy. In conclusion, I gauge the methodology’s risks and consider its expansion, for example, with undergraduates who have joined our conversations. In an era of polarized discourse, nonjudgmental listening is a counter-intuitive response that troubles entrenched binaries, including the public fashioning of WBC as a dehumanized enemy.     

Food,faith, social service and institution building: the Annamrita programme of the Hare Krishna movement in India

Based on fieldwork with the Annamrita programme, a food-based social service of ISKCON or the Hare Krishna movement in India, I look at the intricate connection between food, faith, social service and institution building. Formally known as the ISKCON Food Relief Foundation, the Annamrita programme has partnered with the government’s midday meal scheme for school children. From the point of view of sociology of food and sociology of religion, I propose that food is a cultural, moral and emotional investment for ISKCON. I describe how a faith-based social service through the instrument of food becomes a mode of bridging and institution building. The governmentality of this food service and the sacred public–private partnership is a specific kind of cultural and macroeconomic intervention in a resource-limited setting such as India. Camouflaged and embedded in this programme is an element of cultural hegemony and a Krishna consciousness-governed nationalism, with the ideas of the nation as a sacred land. Krishna is considered as the vanguard of sacralisation and the faith messages of ISKCON inevitably accompany the service package.     

ACHIEVING A SCIENCE OF SACRED DOCTRINE*

Aquinas claims that sacred doctrine is a science, or scientia. All scientiae involve demonstrations containing principles which yield conclusions that are necessary and certain. The principles leading to sacred scientia are the articles of faith. Those articles are contained in Scripture and constitute the premises of demonstrations the conclusions of which form sacred doctrine's content. Because of those articles' divine origin, we can expect them to yield conclusions the truth of which is guaranteed. According to William Abraham, however, Aquinas must demonstrate Scripture's divine origin as a condition for achieving a sacred scientia. In the absence of such a demonstration, we cannot be certain that the articles contained in Scripture are God‐breathed, nor can we be certain that the conclusions deduced from them belong to sacred doctrine. Abraham argues that Aquinas's putative demonstration of Scripture's divine origin fails and—consequently—so does his attempt to establish a sacred scientia. In this paper, I will show that Aquinas never intended to provide such a demonstration, nor does he need to in order to secure sacred doctrine's status as a scientia. Furthermore, I will show that achieving sacred scientia is not, pace Abraham, an epistemological undertaking but a spiritual discipline that eventuates in knowledge of and love for God.     

“We’re a walking picket sign”: Management of a Stigmatized Religious Identity

This study analyzes qualitative data from interviews with 18 members of the Westboro Baptist Church (WBC) focusing on the group’s religious identity and relationships with “mainstream” society. Two primary themes emerged. First, the WBC religious identity appears to hinge on external conflict with society which is promoted by their core religious ideology and negotiated through various stigma management strategies. Second, members of the church enjoy strong internal group cohesion promoted by their religious ideology and symbolic boundaries that separate them from outside institutions. This study therefore suggests stigmatization offers social benefits to members of the WBC in addition to social consequences.     

Blasphemous Thoughts

Abstract

The sacred, from the Latin sacer, originally meant both blessed and accursed. This article begins by remembering the intolerable qualities of the sacred as it is imagined, figured and mythed in Western culture. It is then argued that within Western culture there is a significant difference and unresolvable tension between ‘the sacred’ and ‘religion’ — a tension/difference strangely akin to that between the semiotic and the symbolic as theorized by Julia Kristeva. It seems that one of the functions of religions-as-institutions is precisely to control, tame, and make more manageable the sacred. In practice this means controlling sexual, sensual bodies — especially those bodies most closely associated with messy physicality and bloody corporeality.     

Advancing the Applied Psychology of Inclusion and Diversity: A Special Issue by Fons van de Vijver

This introduction to the special issue outlines key issues in research on inclusion—as the process of recognizing an individual’s needs for both belonging and distinctiveness. Whereas past research often focuses on diversity in relation to discrimination, this special issue attempts to offer a positive lens and asks how we can build inclusive societies. The answers range from emphasizing similarities based on multiple group memberships (intersectionality); creating inclusive workplaces by nurturing leadership that is authentic, respectful, creating belonging and valuing individuals’ unique contributions (ideas, skills, etc.); to developing bridging social capital as a means of cultural integration (vs. separation). The methodological approaches employed by the contributions in this special issue include an experimental vignette study, comparative studies of different ethnicities within a country and cross-culturally comparative work spanning multiple countries. The special issue is dedicated to the memory of Fons van de Vijver, who had initiated the special issue and sadly died last year.     

MATRIX THINKING: AN ADAPTATION AT THE FOUNDATION OF HUMAN SCIENCE,RELIGION, AND ART

Intrigued by Robinson and Southgate's 2010 work on “entering a semiotic matrix,” we expand their model to include the juxtaposition of all signs, symbols, and mental categories, and to explore the underpinnings of creativity in science, religion, and art. We rely on an interdisciplinary review of human sentience in archaeology, evolutionary biology, the cognitive science of religion, and literature, and speculate on the development of sentience in response to strong selection pressure on the hominin evolutionary line, leaving us the “lone survivors” of complex, multiple lines of physical and cultural evolution. What we call Matrix Thinking—the creative driver of human sentience—has important cognitive and intellectual features, but also equally important characteristics traced to our intense sociability and use of emotionality in vetting rational models. Scientist, theologian, and artist create new cultural knowledge within a social context even if alone. They are rewarded by emotional validation from group members, and guided by the ever present question, “Does it feel right?”     

The medieval mappaemundi: Toward an archaeology of sacred cartography

Scholars have long been fascinated by the curious world portrayed in the circular world maps (mappaemundi) that were drawn by medieval monks and other learned individuals during the European Middle Ages. For students of the history of cartography, however, the mappaemundi represent the nadir of the science of map‐making, bearing witness to the thousand‐year period which saw the abandonment of carefully‐calculated spatial representation and the emergence in its place of religious cosmography. To cartographers, these maps, bearing no resemblance to objective reality, are of little or no scientific value, but merely a reminder of a truly Dark Age.

Yet, though the medieval mappaemundi possess no scientific value for modern geographers, they do provide scholars of religion and culture a glimpse into a world—a sacred world—far removed from our own. In these maps we see not a testament to an age of scientific ignorance but, more importantly, an artifact of its common thought‐world—its sacred discourse. The world these maps portray is a world ordered by sacred events and imbued with sacred meaning, a world that saw itself participating in sacred time, located by divine redemption in sacred space.

This paper considers the organization, abstraction and representation by medieval cartographers of the world as sacred space. By outlining the development of the mappaemundi, this paper also seeks to explain the evolution of the dominant sacred worldview of the European Middle Ages that took shape and helped maintain social and religious order through its common symbol system as portrayed in its sacred cartography.     

Training to Think Culturally: A Multidimensional Comparative Framework

A multidimensional, comparative training framework is designed to integrate culture with all aspects of family therapy. Culture is viewed as occurring in multiple contexts that create common “cultural borderlands” as well as diversity; unpredictability and possibility, as well as regularity and constraint. The framework proposes a search for basic parameters to help therapists think comparatively and pluralistically about families’ cultural configurations and meanings. Further, the parameters chosen — ecological context, migration/acculturation, organization, and life cycle — are used to heighten therapists’ awareness about the “situated knowledge” of their own professional and personal culture. This approach recognizes the potential complexity of both the family's and the therapist's cultural location or ecological niche, and encourages curiosity in the therapeutic conversation rather than reliance on potentially stereotyping, ethnic-focused information.     

THE KINNERET

At the time of the Second Aliyah, 1903–1914, the Sea of Galilee (Kinneret) was perceived—and functioned—as a sacred place. A major component in the Kinneret’s sacred status was its constitution as a continuing object of desire. The religious aspect of Kinneret is a crucial element in Zionist discourse; the commonly accepted historical narrative about the relationship between religion and secularity in Zionist discourse assumes a dialectical form: the transformation to secularism while still retaining the continuity of the presence of religion. Yet in many texts of the era, instead of depoliticisation that harmonises the relationship between secular and religious, one can see the effects of the sublime, which reaffirms the nationalist agenda through mythifying and materialising the desire for territory.     

Religion as Dialogical Resource: A Socio-cultural Approach

William James proposed a psychological study of religion examining people’s religious experiences, and to see in what sense these were good for them. The recent developments of psychology of religion moved far from that initial proposition. In this paper, we propose a sociocultural perspective to religion that renews with that initial stance. After recalling Vygtotsky’s core ideas, we suggest that religion, as cultural and symbolic system, participates to the orchestration of human activities and sense-making. Such orchestration works both from within the person, through internalized values and ideas, and from without, through the person’s interactions with others, discourses, cultural objects etc. This leads us to consider religions as supporting various forms of dialogical dynamics—intra-psychological dialogues, interpersonal with present, absent or imaginary others, as well as inter-group dialogues—which we illustrate with empirical vignettes. The example of religious tensions in the Balkans in the 90’s highlights how much the historical-cultural embeddedness of these dynamics can also lead to the end of dialogicality, and therefore, sense-making     

Culture,Institutions, and Morally Dubious Behaviors: Testing Some Core Propositions of the Institutional-Anomie Theory

This study draws on self-report data on the prevalence of morally dubious behaviors in Europe to examine Messner and Rosenfeld's institutional-anomie theory. Institutional-anomie theory tries to explain cross-national differences in crime rates through the interplay between the cultural commitments and the institutional arrangements characterizing a society. The relevant state of research is unsatisfactory and full of gaps. Deficiencies exist, especially with regard to the postulated cultural dynamics. Findings from a series of multilevel models testing the combined effects of cultural forces and social institutions on respondents’ engagements in morally dubious behaviors that are committed in pursuit of self-interest—thereby controlling for differences in sociodemographic composition—shed doubt on the theory's explanatory power. Neither the cultural imperatives of the “American Dream” nor the extent of anomic orientations are linked in the expected manner to the observed cross-national variation in rates of moral misconduct across Europe.     

Review of Ordering Don’t Resuscitate in Iranian Dying Patients

Making decision on not to resuscitate is a confusing, conflicting and complex issue and depends on each country’s culture and customs. Therefore, each country needs to take action in accordance with its cultural, ethical, religious and legal contexts to develop guidelines in this regard. Since the majority of Iran’s people are Muslims, and in Islam, the human life is considered sacred, based on the values of the community, an Iranian Islamic agenda needs to be developed not taking measures about resuscitation of dying patients. It is necessary to develop an Iranian Islamic guidelines package in order to don’t resuscitate in dying patients.     

Mystical experience as universal connectedness: Leonardo Boff's ‘trans‐cultural phenomenology’

This article engages with the post–1992 (Rio Earth Summit) writings of Leonardo Boff, one of the most prolific and widely read Brazilian writers in the religious field today. The article first outlines Boff's understanding of the prevailing global market paradigm, guided by ‘liberal capitalist’ values and at the point of crisis. Boff's appreciation of the emergent ‘new science’ paradigm as providing conceptual impetus to fresh understandings of relations between the sacred, the self, and the universe is then delineated. The understanding of mystical experience as universal connectedness, informed by the ‘new science’ paradigm and emerging from Boff's ‘trans‐cultural phenomenological’ reading of religious discourse and practice, is subsequently explored in depth.