From Pussy Riot’s ‘punk prayer’ to Matilda: Orthodox believers,critique, and religious freedom in Russia

ABSTRACT

This article analyses the configurations of belief, critique, and religious freedom in Russia since the performance of the Russian group Pussy Riot in 2012. The ‘punk prayer’ and its legal and political aftermath are interpreted as an incidence of the contestation of the boundary between the secular and the religious in the Russian legal and social sphere. The authors show that the outcome of this contestation has had a decisive impact on the way in which religion, critique, and the human right of religious freedom have been defined in the present Russian context. In response to Pussy Riot, the Russian legislator turned offending religious feelings into a crime. The article investigates two more recent cases where offended feelings of believers were involved, the opera “Tannhäuser” in Ekaterinburg in 2015 and the movie Matilda in 2017, and analyses how the initial power-conforming configuration that emerged as a reply to the ‘punk prayer’ has revealed a ‘power-disturbing’ potential as conservative Orthodox groups have started to challenge the authority of the State and the Church leadership. The article is based on primary sources from Russian debates surrounding Pussy Riot, Matilda, and “Tannhäuser” and on theoretical literature on the religious–secular boundary and human rights.     

Testing the Francis Burnout Inventory among Anglican clergy in England

ABSTRACT

Drawing on the classic model of balanced affect, the Francis Burnout Inventory (FBI) conceptualised good work-related psychological health among religious leaders in terms of negative affect being balanced by positive affect. In the FBI negative affect is assessed by the Scale of Emotional Exhaustion in Ministry (SEEM) and positive affect is assessed by the Satisfaction in Ministry Scale (SIMS). A sample of 99 Anglican clergy serving in a rural diocese in the Church of England (75 men and 24 women) completed SEEM and SIMS together with the Warwick-Edinburgh Mental Well-being Scale (WEMWBS) as an independent measure of wellbeing. The results confirm the hypothesis that high SIMS scores reduced the negative effects of high SEEM scores on the independent measure of wellbeing.     

“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.     

Recentering Christian Ethics as Comparative Religious Ethics

The filial relationship between Christian ethics and Comparative Religious Ethics (CRE) need not be perniciously distortive and can be salutary for comparative work. I suggest that the suspicions about CRE as a disguised form of a “Christian ethical enterprise” are overstated and that we can appreciate the value of the legacy of Christian ethics for comparative work in the focal themes of emancipatory criticism and common morality. Both of these themes, even if influenced by Christian ethics, reflect more universal social‐moral problems that can be discerned in cross‐cultural contexts.     

TREATING TRANSGENDERED CHILDREN: CLINICAL METHODS AND RELIGIOUS MYTHOLOGY

Bruce Lincoln suggests that myth is “that small class of stories that possess both credibility and authority” (1992, 24). When studying the history of mythology we find that myths often are understood as something other people have—as if the group in question possesses the truth while others live by falsehoods. In examining contemporary North American society, we can see how Judeo‐Christian narratives structure popular and medical discourses regarding sex and gender. The idea that humans are born into male and female, and male and female only, is a deeply held belief—so much so that it appears as fact rather than belief. Anthropologists such as Serena Nanda and Will Roscoe have documented the cross‐cultural and historical “gender variants” who exist in societies where three or more genders are the norm. The origin of the belief in two sexes could well be the opening verses of Genesis where the origin of the human species is described in bipolar, dimorphic forms: “… in the image of God He created them; male and female created He them” (Genesis 1:27 NRSV). In the article I explore the mythology that underlies the clinical management of transgender children.     

The Innocuous Legacy of Christian Ethics in Comparative Religious Ethics

I argue that even if the influence of Christian ethics on comparative religious ethics (CRE) is inevitable, it need not be problematic. The legacy would only be worrisome if it stacked the deck in favor of Christian ethics or predisposed comparative ethicists to conform to the methods or thematic concerns of Christian ethics. Following Gadamer, I suggest that the ideal of presuppositionless objectivity is an illusion that applies to not only those who emerge from a Christian cultural context but in every global context. Given the specific historical and cultural contexts of the emergence of CRE, the residue of Christian ethics in CRE is understandable and expected. Thus, the legacy of Christian ethics in CRE will only be problematic to the extent that the potential dangers of Christian hegemony remain hidden, which does not seem to be the case in the contemporary academic context.     

The Effect of Fiction on Religious Studies Display Shelves in an Academic Library

Abstract

The religious studies librarians at Brigham Young University (BYU) began a book display research project to examine the circulation rates of religious studies titles placed on display and to specifically evaluate the impact of religious fiction on that display in an academic library. Student employees were tasked with curating the displays over several years and maintaining a spreadsheet with the titles displayed and resulting checkout rates. Religious fiction (from The Church of Jesus Christ of Latter-day Saint tradition) circulated over 80% the first three years, higher than the religious nonfiction on display and the same genre in the stacks. In the final year of study when almost no fiction was displayed and a higher quantity of items were placed on the shelves, the display circulation rates fell sharply. All books on the display circulated better when there was a portion of both nonfiction and fiction and when the shelves held fewer items. The data clearly showed that religious fiction is an important genre to display in an academic library.     

Developing spirituality – an equal right of every child?

ABSTRACT

Children’s spiritual development is influenced by those with whom they interact and by the world around them. An important context for young children is the kindergarten, which has a high level of responsibility for their (spiritual) education. At kindergarten children encounter people with different religious and spiritual attitudes, which may be fundamental to the development of their own spirituality. Research results regarding how two kindergartens in Austria deal with this diversity and how children address it are summarized. One result of this qualitative ethnographic research project is that, depending on their religion, children have different opportunities to develop their spiritual communication and spirituality based on religious traditions and rituals. Developing kindergartens in line with the metaphor of safe spaces where diversity is recognized and discussed can contribute to the creation of equal opportunities for children’s spiritual development.     

Putting Religion Back Into Religious Ethics

This essay on Richard Miller’s Friends and Other Strangers (2016) locates its arguments in the context of how the practice of religious ethics bears upon debates about normativity in the study of religion and the cultural turn in the humanities. After reviewing its main claims about identity and otherness, I focus on three areas. First, while commending Miller’s effort to analogize virtuous empathy with Augustine’s ethics of rightly ordered love, I raise questions about his use of Augustine and his distinctive formulation of Augustinian “iconic realism.” Second, I suggest his discussion of public reason is at odds with the dialogical spirit of the book and may distract from the democratic solidarity required by our political moment. Third, more briefly, I highlight the practical implications of Miller’s vision for higher education at both the graduate and undergraduate level.     

Interreligious contact and media: introduction

ABSTRACT

Religious pluralisation entails interreligious contacts of different kinds and at various levels. At the same time, an increasing mediatisation affects the perception of and encounter with other religious traditions and their adherents. These relations between interreligious contact and media have not yet been subject to extended research from the study of religion perspective. This issue wants to fill this gap by presenting different case studies and systematising considerations on constellations of interreligious contact/dialogue/encounter and media: specifically (a) the influence of mediated discourses on interreligious contact, (b) media extensions of local and global interreligious dialogue, and (c) the digital – and especially social – media as a platform for interreligious dialogue or encounter. This introduction gives an overview on concepts, questions and topics of this field of research, drawing on the case studies within this special issue.