Beyond barbarity and concealment: animal sacrifice and religious slaughter in Islamic responses to postdomesticity

In a society where animals to be consumed as food are produced using modern industrial animal farming system (described as postdomestic in Bulliet [2005 Bulliet, R. W. 2005. Hunters, Herders, and Hamburgers: The past and Future of Human–Animal Relationships. New York: Columbia University Press. [Google Scholar]]), most people who consume animals are very much removed from the production process. Most consumers do not participate actively or have intimate knowledge of the rearing and slaughtering of animals for food. In this article, I critically analyse existing Islamic responses to problems arising from the postdomestic condition with regard to consuming animal as food. In this article, my analysis focuses on making explicit the connection between the assumption of barbarity in the civilising discourse surrounding religious requirement for animal slaughter and the problem of postdomestic concealment of animals we consume. Furthermore, I analyse the role that the Islamic requirement for animal slaughter (zabiha) and the tradition of Festival of Sacrifice (eid al-adha) can have potential solutions that religion can offer to the problems of postdomesticity.     

Trans‐Congregational Triadic Closure: Churchgoers’ Networks Within and Beyond the Pews

Triadic closure is the common tendency for connections to emerge between people's social network ties. This phenomenon has clear implications for congregational networks and may underlie many of the social benefits associated with church involvement. Less documented in the sociology of religion, however, is the occurrence of triadic closure involving congregational and noncongregational relationships within people's close personal networks. To conceptualize this boundary‐spanning network overlap, we elaborate the concept of trans‐congregational triadic closure (TCTC). Using data from the Portraits of American Life Survey—a project that examines both general and congregation‐specific networks of U.S. adults—we consider how religious tradition, macro‐level context, and individual factors predict the occurrence of TCTC in churchgoers’ networks. Findings suggest pronounced differences between evangelicals and mainline Protestants, a considerably lower likelihood of TCTC in densely populated areas, and higher likelihoods of TCTC corresponding with long durations of congregational involvement. We conclude by noting some of the implications of TCTC for the lives of individual believers and for religious organizations, and suggest ways that this concept could elucidate further aspects of contemporary religious life.     

The Deliberative Pulpit? The Democratic Norms and Practices of the PCUSA

In contrast to typical approaches that view religion as problematic or benign, thicker conceptions of religion's place in promoting and sustaining democratic politics are possible. This includes religious organizations modeling democratic practices and engaging in debate on common terms. We initiate this program of inquiry with data from a survey of Presbyterian Church, USA clergy gathered during the late summer and fall of 2009. We asked explicitly about clergy commitment to democratic norms and practices as reflected in their public speech and small group activities in their congregations. We use this article to explain variance in the results, looking especially to see if democratic commitments fall at the expense of religious competition, organizational maintenance, and personal preference and increased conservatism.     

Fostering critical religious thinking in multicultural education for teacher education

Religious diversity as a consequence of global immigration has become a cultural phenomenon of pluralism in society. The fear of indoctrination and the desire for religious freedom fuel the debate on whether to remove religion from school education. Freire’s Pedagogy of the Oppressed offers a positive perspective on the debate by calling attention to the pedagogy of religious education in the pursuit of religious freedom for all human beings. Rather than transferring religious knowledge to students, the challenge for religious education is to foster critical religious thinking in them. Unfortunately, many teachers lack the confidence to address religious issues, as well as lacking support in the professional development of critical religious thinking. Hence, this article proposes a tentative model for fostering critical religious thinking that might fit into a course in multicultural education for teachers.     

The Rhetoric of Religious Dissent: Anti-Calvinism,Satire and the Arminian Controversy in the Dutch Republic

Abstract

This study investigates the influence of the Arminian controversy (1609-1619) on the literary culture of the Dutch Republic. Focusing on the work of pivotal figures like Dirck Coornhert, Reinier Telle, Samuel Coster and Joost van den Vondel, it is argued that political and religious controversy gave rise to a culture of religious satire that directly shaped the outcome of the conflict. Analyzing the similarities between satire and the practice of religious parrhesia, it aims to examine the paradoxes inherent in the early modern debate on toleration.     

Religious Congregations and Social Justice Participation: A Multilevel Examination of Social Processes and Leadership

Religious congregations have potential to be mediating structures for social justice participation. However, research has yet to examine the specific social processes or leadership characteristics within congregations that may promote social justice participation. In this study, we use data from 176,901 participants nested within 1,938 congregations to test how social processes (i.e., religious attendance at worship services, extra-worship participation, bonding social capital, a congregational norm for justice) and leadership characteristics (i.e., leader modeling of justice, horizontal leadership style) predict personal social justice involvement through the congregation (i.e., participation in social justice activities sponsored by the congregation) as well as personal social justice involvement outside the congregation (i.e., participation in social justice activities not sponsored by the congregation). We use multilevel logistic regression to examine these social processes and leadership characteristics at both individual and congregational levels of analysis. Results showed distinct patterns of associations at individual and congregational levels of analysis and that different social processes and leadership characteristics predicted personal social justice participation through or outside the congregation. These findings reveal the importance of social processes and leadership characteristics in understanding how congregations may mediate social justice participation. Implications for community psychology research and practiced also are discussed.     

Examining Patterns of Political, Social Service, and Collaborative Involvement of Religious Congregations: A Latent Class and Transition Analysis

This investigation examines typologies of congregations based on patterns of congregational political and social service activities and collaborative partners. Based on a latent class analysis of a national random sample of 2,153 congregations, results indicated four distinct types of congregations with unique patterns of political, social service, and collaborative partnerships labeled: (a) Active, (b) Not Active, (c) Social Service Not Political, and (d) Political Not Social Service. Moreover, congregational characteristics such as religious tradition and clergy characteristics predicted membership in certain types. A latent transition analysis using an additional 262 congregations revealed distinct patterns of how congregations changed types across a nine year period. Results showed both congregational continuity (e.g., Not Active congregations remained Not Active) and change (e.g., Active congregations were likely to change type membership). This study advances congregational research by examining congregational types, what predicts certain types, and how congregations change types across time. Implications for future research and partnership with religious congregations also are discussed.     

Collective identity and wellbeing of Roma minority adolescents in Bulgaria

In Europe and particularly in Bulgaria, Roma represent the largest low‐status minority group that is subjected to marked public intolerance and discrimination. This study examined links among Roma (N = 207) and Bulgarian (N = 399) adolescents’ ethnic, familial, and religious identities as salient identity aspects for their psychological wellbeing. Results indicated that, as expected, Roma youth reported lower levels of wellbeing than Bulgarian youth. The latter revealed a weaker religious identity than Roma youth, whereas no ethnic group differences emerged regarding Bulgarian or familial identity. Furthermore, we observed that collective identity was higher in older participants of both groups. Finally, a multigroup analysis using structural equation modeling showed that collective identity was a positive predictor of wellbeing for both Roma and Bulgarian adolescents. Findings demonstrated differences in salience as well as structural communalities regarding ways in which collective identity affects wellbeing of youth from two ethnically diverse communities.     

Religions in a Secular World

The task of astrotheology is to speculate on the theological, cultural, and ethical implications of space exploration, especially the exploration of astrobiologists into the (1) origin of life; (2) a second genesis of life; and (3) expansion of life beyond earth. When assumptions within the field of astrobiology are examined, we find that the Darwinian model of evolutionary development is imaginatively projected onto extrasolar planets; and this model includes a built-in doctrine of progress. The assumption of progress within evolution permits astrobiologists to look forward to contact with an extraterrestrial civilization that is more intelligent and more advanced than that on earth. Such an extraterrestrial civilization will allegedly have an advanced science that can save earth from its primitive and under-evolved propensity for violence. However, no empirical evidence for a more highly evolved or advanced civilization currently exists, despite these beliefs. The theologian labels the constellation of scientific assumptions here the “ETI myth.” Astrotheology celebrates hard-nosed empirical science and even encourages space exploration; but the mythical assumptions regarding the doctrine of progress within evolution are here given critical analysis.     

Space Conquest and Ritual Practices: Lighting Candles for Ariane

Abstract

Endeavoring to conquer space—a domain once reserved to gods and spirits—is not always a denial of the existence of divinities and the human practices devoted to them. On the contrary, many examples of religious attitudes can be seen in the space venture of the past 50 years or so, such as lighting candles before launching a rocket or blessing a team of cosmonauts. To say that such behavior is an expression of the sacred dimension means recognizing that the space venture goes beyond the usual borders of human existence but, at the same time, does not reveal everything about mankind. There must always be a place for terrae incognitae—for unknown and uncharted lands.