Religious Problem Solving and the Complexity of Religious Rationality Within an Iranian Muslim Ideological Surround

Comparative rationality analysis formally examines the incommensurable social rationalities that theoretically exist within religions and the social sciences according to the ideological surround model (ISM) of the psychology of religion. This study extended these procedures to a new cultural context: 220 Iranian university students responded to the Religious Problem‐Solving Scales developed by Pargament et al. (1988). As hypothesized, the Collaborative Problem‐Solving Style was consistent, and the Self‐Directing Style inconsistent, with Iranian Muslim religious and psychological adjustment. The Deferring Style had ambiguous implications. Comparative rationality analysis demonstrated that sample interpretations of these styles explained greater variance in adjustment than did the original scales. These procedures also yielded the unexpected discovery that the Deferring Style included a secular as well as a religious form of Iranian rationality. These data most importantly support the ISM claim that “future objectivity” requires empirical analyses of the incommensurable rationalities operating within the psychology of religion.     

Religion,Religious Tradition,and Nationalism: Jewish Revival in Poland and “Religious Heritage” in Québec

This article uses and develops Martin Riesebrodt's distinction between religion and religious tradition to shed light on the making of various articulations of religious identities and political projects. Based on extensive research on the Polish and Québécois cases, I show how social and state actors in these societies reactivate past religious traditions to respond to current social transformations and articulate societal projects and advance political agendas in the present. In both cases, religion and religious tradition are juxtaposed to articulate new national identities or fortify older ones, and to respond more specifically to the challenges posed by “pluralism.” I suggest that sociologists who work at the intersection of religion and politics can contribute to our understanding of the various registers through which religion, religious action, and religious tradition are rendered meaningful to social actors, used for different goals (religious and not) and transformed in the process.     

Validation of a Buddhist Coping Measure Among Primarily Non‐Asian Buddhists in the United States

Researchers have developed scales to measure religious coping among Christians, Jews, Muslims, and Hindus. However, there is no quantitative measure of religious coping for Buddhists. The present study describes the development and initial validation of a scale of Buddhist coping (BCOPE). Eight hundred sixty participants in the United States completed the BCOPE along with demographic information and scales of adjustment to stress. Construct validity of the BCOPE is demonstrated through exploratory and confirmatory factor analyses, which reveals 14 types of Buddhist coping. BCOPE subscales exhibited criterion validity through significant correlations with outcome measures. The BCOPE has incremental validity, predicting adjustment over and above demographic and global religious measures. The research and practical implications of the BCOPE are discussed.     

Sri Lanka's Informal Religious Economy: Evangelical Competitiveness and Buddhist Hegemony in Perspective

Existing religious economy models maintain that as religious regulation increases, levels of interreligious competition decrease. But new understandings of the market dynamics of religious oligopolies necessitate new understandings of religious competitiveness. A relational model of competitiveness using the case of evangelical Christianity in Buddhist‐majority Sri Lanka is proposed. In Sri Lanka the informal religious economy is defined by competitiveness among evangelical Christian groups and, although not recognized by the state, is closely regulated. The focus in this article is on the scalar determinations of evangelical competitiveness, patterns of secrecy and subterfuge, the formation of strategic extra‐group networks that enable competitiveness, and outcomes of a relational model. Three insights are offered that can be used as a starting point for further work on religious oligopolies, informal economies, and relational understandings of religious competition.     

Social Traditionalism and Economic Conservatism: Two Conservative Political Ideologies in the United States

Abstract

The authors surveyed by telephone a random sample of voters in the 1996 presidential election from the Standard Metropolitan Statistical Area of Muncie, IN (“Middletown”; R. Lynd & H. Lynd, 1929) to test a model describing the nature of 2 conservative political ideologies–social traditionalism and economic conservatism. The model, based on functions of attitudes theory, predicted (a) that the 2 political ideologies would appeal to 2 rather distinct constituency groups–the former, to conservative Protestants; the latter, to people of higher incomes–and (b) that social traditionalists would be more dogmatic and economic conservatives would be more open-minded in their respective views. The findings were consistent with those predictions.     

Attitudes of Parents,Students, and Mental Hygien-Ists toward Children's Behavior

ABSTRACT

The literature on the relationship between religiosity and prejudice has shown inconsistent findings. We argue that it is necessary to distinguish between different types of religiosity and that its relationship with prejudice is mediated by different values. Results of two studies conducted in Italy show that identified religiosity and introjected religiosity predict different levels of prejudice toward Muslim immigrants. Moreover, the negative relationship between identified religiosity and prejudice was mediated by prosocial values, whereas valuing conformity mediated the positive relationship between introjected religiosity and prejudice. The results show that it is possible to better understand the relationship between religiosity and prejudice by disentangling the different ways of being religious.     

The study of American religion: looming through the glim

The study of American religion has been expanding to include new perspectives, previously neglected characters, and new geographic insights, driven by critical reflection on the assumptions and ideologies that historically have shaped the field, such as its focus on institutions, doctrines, and texts, its nationalistic westward-expansion historical narrative, and its Protestant biases. The past two decades have seen illuminating work emerge on race and gender, popular culture, class, and the marketplace. But we need to push beyond filling in gaps in the historical record to engage methodological and theoretical concerns in the academic study of religion. Exploring the development of theories of religion in the context of global networks of exchange shaped by 19^th-century seafarers is one example of how Tom Tweed's recent call in this journal for a geographic and temporal expansion of the study of religion in America might raise new questions and perspectives for the field.     

Spiritual Issues in Counseling: What Do Students Perceive They Are Being Taught?

Client religious and spiritual practices have recently emerged as beneficial to both mental and physical health. However, graduates of counseling programs indicate that they have not been adequately trained to address religious and spiritual issues with clients. This exploratory study focused on the perceptions of counselors‐in‐training regarding what messages they received about these issues during their training programs, as well as their potential behaviors when working with clients. Results indicated that potential behaviors are not always consistent with what they are taught. Implications for training and future research are discussed.     

Prayer as a cause of recovery from illness

This research aimed to examine the developmental trajectory of the beliefs about the power of prayer to aide recovery from illness. One hundred and sixty children and young adults divided in four age groups participated in the study. Participants were interviewed with vignettes presenting two sick individuals who differed in terms of prayers that they received from their friends in order to recover from their illness. The results showed that children and pre-adolescents strongly believe in the power of prayer to recover from illness while only about half of the university students share this belief. Thus, contrary to the framework theory approach, children, adolescents, and young adults did not replace these beliefs (as naive explanations), with the scientific explanations. Instead, they continue to hold these beliefs in parallel to their scientific explanations.