Gendered contours of contemporary South Asian religious practices in the context of migration: second-generation Jain women and men in Britain and the US

Viewing religion through the social constructionist lens and adopting the methodological approach of ‘lived religion’, this article draws attention to the gendered contours of contemporary Jain practice. Although Jain dharma is a non-theistic, non-institutionalised religion, gender differences are embedded within lay practice in India. In contrast, analysis of qualitative data (interviews conducted with 50 second-generation, middle- and upper middle-class Jain women and men in Britain and the US) reveals a gender convergence in patterns of everyday religious practice and performance. I argue that the social turn in late modern societies, together with the dominance of a neo-orthodox approach among diasporic Jains, facilitates this convergence. Further, shifting patterns of religious practices suggest that religion is an important site for the negotiation of gender identities in the context of migration. The construction of Jain religious selves enables young Jains—both women and men—to navigate multiple and contradictory femininities and masculinities and to display more affective, relational, and compassionate selves in late modern societies.     

Promoting positive community relations: what can RE learn from social psychology and the shared space project?

In this article we considered the relevance of specific claims that ‘multi-faith’ approaches to Religious Education (RE) play a role in promoting good community relations. In doing so, we adopted a social-psychological perspective where engaging in positive and meaningful interactions with diverse others reduces prejudice. Survey responses from 92 RE teachers across the UK were examined to determine the extent to which strategies for promoting positive community relations were embedded within classroom practice. We next examined whether teachers intuitively used social psychological theory – namely the contact hypothesis – to promote positive communities in their classrooms. Results demonstrated that the majority of surveyed RE practitioners perceived community relations to be a core aim of RE and that contact theory was applicable to their practice. Teachers reported examples of how they embed both contact theory and RE in their classrooms but not all of these aligned with social psychological theory. Findings suggest that successful practice in RE may be further developed by integrating theoretical principles of the contact hypothesis. Implications and future directions will be discussed.     

‘Everyone who wants to,can be a Körtti’: how young people negotiate the religious space of a revivalist movement

19th century Protestant revivalist movements have played an important role in Nordic societies at large. In this article, I explore young people’s socio-spatial construction of the Awakening movement, one of the largest traditional yet vibrant revivalist movements under the Evangelical Lutheran Church of Finland. In doing so, I aim to reveal how youths define their collective religious identity in a time when non-institutional and private emphasis on religion prevails. In addition, vague membership, ritual-centred participation, and the significance of the annual gathering raise topical questions regarding belonging. I build my analysis on Henri Lefebvre’s theory of the production of social space. The research data consist of interviews with young people (aged 14–18) and the narratives the young people wrote themselves. These data are complemented with my observations from the movement’s summer gathering. The findings reveal the agency of the young people as ‘inhabitants’ (Lefebvre) of tradition-based religious space.     

Gender congruence and body satisfaction in nonbinary transgender people: A case control study

Abstract

Background: Binary transgender people access gender affirming medical interventions to alleviate gender incongruence and increase body satisfaction. Despite the increase in nonbinary transgender people, this population are less likely to access transgender health services compared to binary transgender people. No research has yet understood why by exploring levels of gender congruence and body satisfaction in nonbinary transgender people.

Objective: The aim of this study was to compare levels of gender congruence and body satisfaction in nonbinary transgender people to controls [binary transgender people and cisgender (nontrans) people].

Method: In total, 526 people from a community sample in the UK took part in the study (97 nonbinary, 91 binary, and 338 cisgender identifying people). Participants were asked to complete an online survey about gender congruence and body satisfaction.

Results: There were differences in gender congruence and body satisfaction between nonbinary and binary transgender people. On sex-specific parts of the body (i.e., chest, genitalia, and secondary sex characteristics), nonbinary transgender people reported significantly higher levels of gender and body satisfaction compared to binary transgender people. However, there was no difference in congruence and satisfaction with social gender role between the two transgender groups (nonbinary and binary). Cisgender people reported significantly higher levels of gender congruence and body satisfaction compared to transgender people (nonbinary and binary).

Conclusions: There are differences in gender congruence and body satisfaction between nonbinary and binary transgender people. Nonbinary individuals may be less likely to access transgender health services due to experiencing less gender incongruence and more body satisfaction compared to binary transgender people. Transgender health services need to be more inclusive of nonbinary transgender people and their support and treatment needs, which may differ from those who identify within the binary gender system.     

马克思的宗教批判与当代基督宗教人文主义--兼论宗教异化和异化的消除

马克思的宗教批判对当代基督宗教人文主义有相当的影响,虽然两者对宗教异化有不同的理解,但都认为消除异化是人类走向自由的前提。     

A Critical Review of the Forms and Value of Religious Coping Among Informal Caregivers

A review of the literature revealed high rates of religiousness and religious coping among informal caregivers (i.e., unpaid family and friends) and some associations with better mental and spiritual health and caregiving experience. However, the information necessary to practically and empirically apply this knowledge to improve the lives of caregivers was noticeably absent. To this end five key issues were identified: (a) Measurement, (b) Process, (c) Effectiveness, (d) Moderators, and (e) Mediators. A greater understanding of the specific types of religious coping strategies used, how their use changes over time, for whom and what outcomes they are most effective, and what influences and explains their effectiveness, will better equip healthcare workers to promote the functioning and well being of caregivers.     

CULTURE AND HISTORY: ESSENTIAL PARTNERS IN THE CONVERSATION BETWEEN RELIGION AND SCIENCE

Abstract. In this essay I respond to John Caiazza's claim for the primacy of what he calls techno‐secularism for understanding twentieth‐century history. Using the examples of the Taiping Rebellion in nineteenth‐century China and Zionism in twentieth‐century Europe, I argue that the range of Caiazza's schema is confined solely to the Protestant West with little applicability to other national histories. I argue further for the lack of clarity and therefore the uselessness of the dichotomy of the secular and the religious for understanding human history. I claim instead that, while the category of technology and the institutions of religion are important determiners in human history, they need to be subsumed, without special status, within a broader set of interrelated factors called “culture.” I appeal for the academic study of science and religion to give primacy for the near future to the history of science and religion over both theology and science.     

How to Fix Peer Review: Separating Its Two Functions—Improving Manuscripts and Judging Their Scientific Merit—Would Help

Adequate access to child and adolescent mental health services for young people in high need populations is an important concern of service systems researchers and program evaluators. We present results of a statewide study of access to community mental health services for eight populations of special concern. The analysis relied exclusively on existing databases in conjunction with innovative statistical techniques to provide comprehensive measures of access to care. Our findings indicate that access to care varied substantially across special populations, although children and adolescents in each of our eight “special populations” had greater access to public mental health services than members of the general population of the state. The interpretation of the findings and directions for future research are discussed.Reprinted with permission from The Scientist. Originally published in the June 6, 2005 issue of The Scientist (www.the-scientist.com).     

Access to Child and Adolescent Mental Health Services

Adequate access to child and adolescent mental health services for young people in high need populations is an important concern of service systems researchers and program evaluators. We present results of a statewide study of access to community mental health services for eight populations of special concern. The analysis relied exclusively on existing databases in conjunction with innovative statistical techniques to provide comprehensive measures of access to care. Our findings indicate that access to care varied substantially across special populations, although children and adolescents in each of our eight “special populations” had greater access to public mental health services than members of the general population of the state. The interpretation of the findings and directions for future research are discussed.