Sufi practices as the cause of spiritual,mental and physical healing at Chishti shrines in Pakistan

The article’s main focus is the performance of Sufi rituals at the Sufi Dargahs (shrines) and the objectives behind that recital. The study tries to locate the reasons behind the visitation of Sufi Dargahs. It is an attempt to find out the reasons devotees visit Sufi Dargahs and conduct Sufi practices and explores the ways the rituals become a source of peace for them. To get the actual findings, anthropological research was conducted and most of the data were collected while visiting the two prominent Chishti Sufi Dargahs of West Punjab, Pakistan: Dargahs of Baba Farid Ganj Shakar and Khawaja Shams ud Din Sialvi. The study is an effort to find out how the culture of Dargah influences the local community actions.     

Sexual Violence in and around the Classroom

Sexual violence on campus is a major issue facing students, faculty, and administrators, and institutions of higher education are struggling to respond. This forum brings together three responses to the problem, with a focus on the religious studies classroom. The responses move from the institution to the faculty to the classroom, exploring three separate but linked spaces for responding to sexual violence. The first contribution (Graybill) critiques common institutional responses to sexual violence. The second contribution (Minister) advocates for long‐term, classroom‐based responses to sexual violence and describes a faculty/staff workshop response. The third contribution (Lawrence) emphasizes the classroom, examining the issues that arise when perpetrators of sexual assault are part of the student body. Read together, the pieces offer a comprehensive view of the complicated intersections of sexual violence, the university, and pedagogical issues in religious studies.     

Experiences of shame by race and culture: An exploratory study

This study explored experiences of shame in the context of racial and cultural belonging. Participants were a multiracial purposive sample of 11 South Africans (five females and six males, four white, two coloured, two Indian and three black Africans; in the age range between 40 to 61 years). The participants completed a semi-structured interview on their perceptions of shame in the context of family and community. The interview data were analysed utilising interpretive phenomenological analysis (IPA). Participants from all racial groups considered shame experiences primarily in relation to violation of family and community norms and values. Findings show that male white Afrikaans-speaking participants narrated shameful experiences mainly with regard to the violation of religious (Calvinist) norms and values. Furthermore, the violation of racially constructed boundaries was also likely with females with an Indian and white Afrikaans culture background. Overall, the findings suggest white Afrikaans culture to be less shaming of individuals in comparison to black, coloured, or Indian cultures. Shame beliefs appear to be culturally nuanced in their salience to members or racial-ethno groupings.     

Theological Influences in Scientific Research Programs: Natural Theology “in Reverse”

The Boyle Lectures were created to promote natural theology, where science leads to belief in God. Russell's 2017 Boyle Lecture moves in the ‘opposite’ direction, showing how theological convictions held, often implicitly, by research scientists can play a creative role in both the construction of scientific theories and the choice between existing theories. As examples, Russell explores the conflicts over Big Bang versus Steady-State cosmologies, and between Einstein and Bohr about quantum mechanics. Against the claim that these influences die off once the conflict is over, Russell shows that they continue to be inherited by successive generations of scientists.     

A comparison of self-complexity in the United States and South Korea

Self-complexity, a measure of self-concept structure consisting of number of self-aspects and relatedness of self-aspects, was compared in the United States and South Korea. University students in each country completed measures of self-complexity and self-construal. In two studies, participants from South Korea had more self-aspects and overall self-complexity (as measured by H) than participants from the United States. Self-construal was not responsible for these differences. In addition, a comparison of previous self-complexity research carried out in different countries supports the conclusion that people from East Asian countries have more self-aspects than people from the United States. The results are discussed in terms of broader cultural differences in psychological phenomena.     

Pre-operative transgender motivations for entering policing occupations

This article examines the motivations for American, English, and Welsh transgender motivations for entering policing. Historically and empirically, policing has been documented as a social environment where binary gendered ideologies are strictly enforced and upheld. Further, scant research on transgender perceptions of the police have highlighted fear of sexual assault, fear of arrest, heightened levels of police violence, and general uncomfortableness with interactions with the police. This article argues that instead of avoiding a perceived volatile binary gendered environment, pre-transition transgender identities seek out policing due to hyper masculine expectations of the job itself. I argue that MtF (male-to-female) and FtM (female-to-male) pre-transition transgender identities seek refuge within the hyper masculine environment of policing to ease internal conflicts as a result of gender dysphoria (i.e. pre-transition distress) prior to transition. In this study, 13 transgender police officers from America, England, and Wales were interviewed about their motivations for entering policing. This study found that a majority of male-to-female (MTF) and female-to-male (FTM) transgender identities chose to enter policing due to gender distress pre-transition. This research found that pre-transition people with MtF trasngender identies chose to enter policing to combat their gender dysphoria by proving their "masculinity," and people with FtM transgender identities enter policing to foster and embrace their “masculinity.”     

Using The Mirror Story to Understand Self

Research indicates self-esteem reflects many factors in a person’s life, such as relationships with parents or parent figures, attachment types, experiences of worth enhancement, ethnicity, generation, and cultural values. However, debate continues on whether self-esteem is simply a reflection of Western culture and may not be a universal factor of human nature. This research was undertaken to understand how four persons of diverse ethnic, gender, and age categories may each perceive the self from reading the same story. First, the authors offer a brief overview of how self-esteem is viewed and explore a few cultural, gender and age aspects of self-esteem. They then present our pilot study with the methodology, results, and discussion, and offer implications for mental health counselors.     

体像困扰与社会文化因素

数据显示大多数人对自己的体像不满意,而对体像的不满意可能形成困扰。存在体像困扰的个体更多体验抑郁、焦虑等负面情绪,且体像困扰和进食障碍、体像障碍等精神疾病均存在密切的关系。在介绍概念的同时,本文还对体像困扰相关社会文化因素的影响进行了综述。已有研究表明女性较男性更容易受到体像困扰的影响;体像困扰存在跨文化的一致性,也存在文化差异;家庭、同伴和媒体对于体像困扰均有影响。     

Olympism as Opera Operans: An Existential Philosophical Perspective

The purpose of this article is to consider critically the humanistic potential of Olympism. We consider the concepts ‘human’ and ‘humanism’ from an existential perspective. Existentialism argues that human beings exist in a state of freedom. Freedom, as the basis of being human, holds a human fully responsible for his or her own existence. This responsibility assumes an active mode of behaviour, predicated on human effort. It can also include the making of specific artifacts such as creating creations (opera operans). According to Mamardashvili, creating creations are unique cultural mechanisms that remain in the boundaries of morality, beauty, thought and so on, adding quality to human existence. The article argues that the desire to be fulfilled as a human being is the moral basis to which Olympism directs Olympic athletes. Moreover, Olympism expresses the human’s need of self-overcoming, constant self-perfection which is necessary aspect of the humanity. Thus, the humanistic potential of Olympism lies in the fact that it allows for the creative space in sport which is itself a place for human realization. Therefore, Olympism can be characterized as opera operans, creating creation.