The Religion of the Educated Classes Revisited: New Religions,the Nonreligious,and Educational Levels

A number of different studies carried out in the late 20th century indicated that new religious movements (NRMs) tended to recruit individuals who were highly educated. In the present study, we confirm this pattern utilizing data from the national censuses of Australia, New Zealand, Canada, England, and Wales. Additionally, we found that educational patterns for NRMs in the censuses tended to fall into at least two subgroups, one of which had educational levels comparable to mainline denominations and the other of which had significantly higher educational achievements. Furthermore, census respondents who expressed some variety of nonbelief were comparable to this latter group in terms of educational accomplishments. We discuss this latter finding in terms of Ernst Troeltsch and Colin Campbell's analysis of secularization.     

“Baba Has Come to Civilize Us”: Developmental Idealism and Framing the Strict Demands of the Brahma Kumaris

This article extends and complicates the theory that “strict churches are strong” based on the strict demands that were followed and not followed by the Brahma Kumaris in Nepal. To be successful, strict religious groups must not only be strict, but also frame their strictness in ways that resonate with the everyday experiences and commonly held beliefs of their members. Nepali women involved with the Brahma Kumaris tend to accept and follow the group's demands when those demands have been framed as modern, and that framing is resonant with the prevailing definitions of modernity offered by Western development agencies. When the modern framing is not resonant, as with the case of framing celibacy as “spiritual birth control,” the strict demand is not followed, and the frame itself is rejected in favor of the practice being defined in different terms.     

Audience gaze while appreciating a multipart musical performance

Visual information has been observed to be crucial for audience members during musical performances. The present study used an eye tracker to investigate audience members’ gazes while appreciating an audiovisual musical ensemble performance, based on evidence of the dominance of musical part in auditory attention when listening to multipart music that contains different melody lines and the joint-attention theory of gaze. We presented singing performances, by a female duo. The main findings were as follows: (1) the melody part (soprano) attracted more visual attention than the accompaniment part (alto) throughout the piece, (2) joint attention emerged when the singers shifted their gazes toward their co-performer, suggesting that inter-performer gazing interactions that play a spotlight role mediated performer-audience visual interaction, and (3) musical part (melody or accompaniment) strongly influenced the total duration of gazes among audiences, while the spotlight effect of gaze was limited to just after the singers’ gaze shifts.     

Transforming school ensemble instruction through spiritually informed teaching practices

The transformative experiences that could be central to learning are curiously absent from American school music education. Students are motivated through competition and the goal of most programmes is flawless large ensemble performance. This paper describes a music programme in which the daily instructional practices have been modified and influenced by an outreach programme in which the students taught socially and economically challenged children of similar age. This programme was developed by a teacher with a deep sense of faith. His spiritually informed teaching practices emphasise the same principles of social justice espoused by secular educational philosophers. Parallels between spiritual and educational philosophies and a discussion of the transformations experienced by students conclude the paper.     

Download or stream? Steal or buy? Developing a typology of today's music consumer

This paper explores the impact that recent transformations in digital music technology (e.g. the increasing popularity of legal streaming platforms) have had on the consumer experience. Following 35 in‐depth qualitative interviews, we have identified four key segments of contemporary music consumers (steadfast pirates, ex‐downloaders, mixed tapes and the old schoolers [the disengaged]) based on a continuum of their preference for illegal music piracy. Examining key themes (e.g. morality, format, value and identity investment) to distinguish each segment, we contribute to a fragmented music piracy literature in particular through the identification of the “ex‐downloaders” and “mixed tape” segments. Previous literature has tended to frame music piracy in very simplistic terms, failing to acknowledge a large number of consumers who are conflicted about their actions and rationalise their piracy in complicated and inconsistent ways related to the broader industry and their own sense of identity as a music consumer. Additionally, the discussion of the ex‐downloader segment provides significant evidence that for a large number of consumers, a policy of participation, in the shape of providing superior alternatives for legal digital music consumption, can be much more beneficial in tackling the problem of piracy than previous strategies of policing and coercion. Managerial and future research implications are discussed. Copyright © 2015 John Wiley & Sons, Ltd.     

Theology, Science, and Postmodernism: Responding to Stanley Grenz

This article responds to Stanley J. Grenz's Templeton Lecture, “Why Do Theologians Need to Be Scientists?” published in the June 2000 issue of Zygon (Grenz 2000). In the first part I outline my reasons for finding the kind of theological reflections in which Grenz engages worthy of attention by noting my disagreement with the view that a sufficient response to theological issues can be formulated on the basis of an examination of our biological nature. I assert, in that connection, the autonomy of reason as a way of investigating and understanding the world. In the second part I respond directly to Grenz by explaining my disagreement with the postmodern critique of science upon which he relies and his adherence to Christian eschatology as an answer to the conundrums into which, he posits, we are drawn as a result of that critique. I note that I agree with Grenz, however, that the activity of valuing is necessarily a forward‐looking Godlike endeavor that is not derivable from science. In the third part I suggest that we must be open to the investigation of the possible existence of an objective realm of value and that, in any case, rejection of the postmodern critique of science in many cases pro‐vides a sound basis for the disciplined resolution of factual questions that frequently lie at the base of disagreements about values.     

JOURNEY OF THE UNIVERSE: WEAVING SCIENCE WITH THE HUMANITIES

This article discusses Journey of the Universe as a project that consists of a film, book, conversation series, online classes, and a website. It describes how the creators worked to integrate science and humanities, not privilege or elevate science. It refutes arguments made in Lisa Sideris's Consecrating Science: Wonder, Knowledge, and the Natural World that suggest that Journey overlooks religion and distorts wonder. The article observes that Journey does not dismiss religion but includes it in explicit ways. It does not dictate wonder; it evokes wonder. In short, Journey is a living or functional cosmology with implications for mutually enhancing human–Earth relations.     

Considering and Navigating New Relationships During Recovery From Intimate Partner Violence

Few researchers have explored women's experiences of considering and navigating romantic relationships after leaving abusive partners. Findings from this phenomenological investigation suggest that survivors of intimate partner violence (IPV) experience both challenging and facilitative experiences, including reclaiming themselves through dating, learning to trust self and others, negotiating boundaries and control, communicating with new partners, engaging in sexual exploration, and protecting children. Implications include viewing post‐IPV dating as an important aspect of survivors' recovery.