Sociology of Religion Syllabus
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Innovation and the Resilience of Religion1
1 Innovation and the Resilience of Religion Sriya Iyer2 Chander Velu3 Jun Xue4 Tirthankar Chakravarty5 21 December 2010 1 This work has been funded by the Spiritual Capital Research Program, sponsored by the Metanexus Institute on Religion and Science, with the generous support of the John Templeton Foundation. Iyer is also grateful for research grant support to the Isaac Newton Trust, University of Cambridge. We are especially indebted to Indicus Analytics, Laveesh Bhandari, Siddartha Dutta, Shaheen Ansari, Gaurav Munjal, Suryakant Yadav, and the Indicus team who assisted us in helping collect the data for the India religion survey. For excellent research assistance we thank Rachana Shanbhogue, Abdul Mumit, Paul Sweeny and Nitika Khaitan. For helpful discussions we thank Robert Barro, Eli Berman, Partha Dasgupta, Sanjeev Goyal, Larry Iannaccone, Ben Jann, Timur Kuran, Rachel McCleary, Pratap Bhanu Mehta, Melvyn Weeks, and the other participants of the Spiritual Capital Research Program. For helpful comments we thank lecture series participants at St. Catharine’s College, Cambridge. 2 Corresponding author: Faculty of Economics and St. Catharine’s College, University of Cambridge, Sidgwick Avenue, Cambridge CB3 9DD, United Kingdom. Tel: 44 1223 335257. Email: [email protected] 3 Judge Business School, University of Cambridge. [email protected] 4 [email protected] 5 University of California, San Diego. [email protected] 1 Abstract This paper examines innovations to religious and non-religious service provision by religious organizations in India. We present a stylized Hotelling-style model in which two religious organizations position themselves at opposite locations to differentiate themselves on the religious spectrum in order to compete to attract adherents. -
Religious Fundamentalism in Eight Muslim‐
JOURNAL for the SCIENTIFIC STUDY of RELIGION Religious Fundamentalism in Eight Muslim-Majority Countries: Reconceptualization and Assessment MANSOOR MOADDEL STUART A. KARABENICK Department of Sociology Combined Program in Education and Psychology University of Maryland University of Michigan To capture the common features of diverse fundamentalist movements, overcome etymological variability, and assess predictors, religious fundamentalism is conceptualized as a set of beliefs about and attitudes toward religion, expressed in a disciplinarian deity, literalism, exclusivity, and intolerance. Evidence from representative samples of over 23,000 adults in Egypt, Iraq, Jordan, Lebanon, Pakistan, Saudi Arabia, Tunisia, and Turkey supports the conclusion that fundamentalism is stronger in countries where religious liberty is lower, religion less fractionalized, state structure less fragmented, regulation of religion greater, and the national context less globalized. Among individuals within countries, fundamentalism is linked to religiosity, confidence in religious institutions, belief in religious modernity, belief in conspiracies, xenophobia, fatalism, weaker liberal values, trust in family and friends, reliance on less diverse information sources, lower socioeconomic status, and membership in an ethnic majority or dominant religion/sect. We discuss implications of these findings for understanding fundamentalism and the need for further research. Keywords: fundamentalism, Islam, Christianity, Sunni, Shia, Muslim-majority countries. INTRODUCTION -
Confucianism As a World Religion | Princeton University Press
Confucianism as a World Religion | Princeton University Press https://press.princeton.edu/books/hardcover/9780691155579/confu... Religion Confucianism as a World Religion: Contested Histories and Contemporary Realities Anna Sun Announcing the launch of the Princeton University Press Ideas Podcast. Listen to the latest episodes. 1 of 10 12/20/20, 6:18 PM Confucianism as a World Religion | Princeton University Press https://press.princeton.edu/books/hardcover/9780691155579/confu... Hardcover Price: $55.00 / £46.00 ISBN: 9780691155579 Published: Apr 21, 2013 Copyright: 2013 Pages: 272 Size: 6 x 9.25 in. More Paperback ebook Buy This Download Cover Share Overview Author(s) Praise 9 "[T]his admirable book presents a fascinating, well-researched, historical account of the establishment of Confucianism as a world religion in tandem with the emergence of comparative religion as a discipline. Sun's keen sense of history serves her equally well as she turns to contemporary issues. This well written book is strongly recommended not only for China specialists, but also for anyone seeking to understand the world's creeds and rituals. An outstanding book." —Choice "Confucianism as a World Religion is destined to become a classic, especially in Confucian studies and comparative religion. [T]his text is likely to be very popular in graduate seminars on comparative religion, Confucianism, and the sociology of religion. More of an introduction to Confucianism may be necessary for a full understanding of what Sun is up to, but this book is certainly one of the most important English-language texts on Confucianism." —Andrew Stuart Abel, American Journal of Sociology Announcing the launch of the Princeton University Press Ideas Podcast. -
Parochialism in the Social Scientific Study of Religion: a Response to Cornwall
Parochialism in the Social Scientific Study of Religion: A Response to Cornwall STEPHEN C. POULSON Department of Sociology James Madison University In the September edition of JSSR, Cornwall (2010) commented on a study that Poulson and Campbell (2010) recently published in The American Sociologist. In this study, we characterized institutional parochialism as “the degree to which people in an academic field tend to study their own societies” (2010:32). We found that scholars in the sociology of religion—as represented by content in JSSR and the Sociology of Religion—were preoccupied with parochial concerns. Notably, a study conducted concurrently by Smilde and May (2010) reported similar findings. Still, the primary purpose of Poulson and Campbell (2010) was to expand DiMaggio and Powell’s (1982) typography to include “parochialism” as a form of “normative isomorphic pres- sure.” In the article, we characterized institutional parochialism as a condition likely evident in both Western and non-Western academic fields. We believed that parochialism was a normative pressure that compels all academic fields—not just sociology of religion—toward “sameness” in terms of topics studied. An important “hook” in the paper was our assertion that: “if the sociology of religion can be characterized as parochial, we contend that the broader field of American sociology is likely far more so” (2010:31). In this regard, we hoped scholars might investigate parochialism in other subdisciplines. I believed most of these disciplines would be more parochial than sociology of religion in comparison. So far, this expectation has been wrong. For example, I am currently investigating parochial- ism in the “social movements” field using the same approach as the Poulson and Campbell (2010) study. -
The New Sociology of Religion
Entry The New Sociology of Religion Roberto Cipriani Department of Education Sciences, Roma Tre University, via del Castro Pretorio 20, 00185 Rome, Italy; [email protected] Definition: The new sociology of religion differs from the classical and mainstream sociology, which was in force until the end of the last century, in that it no longer considers religion only as an independent variable, but places it together with other dependent variables, so that it becomes possible to investigate new themes, especially those that do not consider religious involvement— from atheism to the phenomenon of ‘nones’ (non-believers and non-practicing), from spirituality to forms of para-religions and quasi-religions and the varied set of multiple religions. Keywords: sociology; religion; secularization 1. Introduction: From Secularisation to Nones After the start given by the classical authors (in particular Durkheim and Weber, but also Simmel and W. James) to the scientific approach aimed at the knowledge of the religious fact, subsequent scholars have ventured, firstly, into the examination of religious practice (in the 1950s and 1960s) and then into the vexata quaestio of secularisation [1,2], a topic that has held sway for several decades, until the end of the last century and the Citation: Cipriani, R. The New beginning of the new millennium (the peak of interest was recorded between the second Sociology of Religion. Encyclopedia part of the sixties and the first part of the seventies). Subsequently, but particularly since 2021, 1, 822–830. https://doi.org/ the 1980s, the discourse on the post-secular or post-secularisation has developed [3–5]. -
What Counts As Religion in Sociology?
What Counts as Religion in Sociology? What Counts as Religion in Sociology? The problem of religiosity in sociological methodology Erika Willander Dissertation presented at Uppsala University to be publicly examined in University Main Buildning, hall IX, Biskopsgatan 3, Uppsala, Friday, 26 September 2014 at 14:15 for the degree of Doctor of Philosophy. The examination will be conducted in English. Faculty examiner: Professor James A Beckford (University of Warwick ). Abstract Willander, E. 2014. What Counts as Religion in Sociology? The Problem of Religiosity in Sociological Methodology. 271 pp. Uppsala: Sociologiska institutionen. ISBN 978-91-506-2409-0. This thesis aims to contribute to the ongoing critical discussion within the sociology of reli- gion by focusing on the seldom considered perspective of methodology. As such, it consists of a theoretical part that problematizes the ways in which religion has been analyzed, and an empirical part that develops how religiosity can be approached in sociological studies. The thesis seeks, in other words, to contribute to how sociologists analyze religion, and addresses a research problem that has gained new relevance in the aftermath of criticism of the seculari- zation paradigm. In the theoretical part, the assumptions underlying the ways in which reli- gion is studied are revisited, as is the impact that these have had as faras the empirical study of religion is concerned in one of the countries often assumed to be secularized – i.e. Sweden. The empirical part of the thesis is comprised of three studies based on the latest European Value Survey, qualitative interviews and the Blogosphere on religion-related content (n=220000 blog posts). -
Egoism, the 'Cult of Man' and the New Age Movement
Free Inquiry In Creative Sociology Volume 30 No. 2 November 2002 177 EGOISM, THE 'CULT OF MAN' AND THE NEW AGE MOVEMENT Gayle K. Berardi, University of Southern Colorado, and Thomas W. Segady, Stephen F. Austin State University Time, events, or the unaided individual ac charismatic or even paternalistic patterns tion of the mind will sometimes undermine (Mitchell1974). In contrast to the private be or destroy an opinion without any outward liefs and practices of those belonging to the sign of change ... No conspiracy has been New Age, Jacobs (1989 5) has further ar formed to make war on it, but its followers gued that widespread membership in alter one by one noiselessly secede. As its oppo native religions represents • ... the desire to nents remain mute or only interchange their ei<perience both the ideal family and the fa thoughts by stealth, they are themselves thering of a protective and loving male au unaware for a long period that a great revo thority figure." As opposed to more formally lution has actually been effected. based alternative religions, the New Age is also characterized by an amorphous body of This quote from Tocqueville's Democracy regular, sustainable, and even fully identifi in America is heralded by Marilyn Ferguson able communication. The lack of leadership, in her book The Aquarian Conspiracy (1980) absence of prescribed public ritual, and rou as the expression of the shibboleth and so tinized patterns of communication have led cial consequence of a new, loosely organized several observers to conclude that efforts to "spiritual revolution." This "silent conspiracy" capture the full range of meanings imputed of religious values and beliefs would soon to the New Age Movement is futile. -
1 Activity for Teaching the Sociology of Religion I Created This Activity To
Activity for Teaching the Sociology of Religion I created this activity to encourage active learning for an Introduction to Sociology class. In these introductory classes, students come from diverse major backgrounds and often are early in their college careers. For this reason, any activity I create for classes such as this one is designed to encourage both mastery of the material, but also to help students work on their ability to utilize a sociological perspective. The activity described below is designed to be used on the first or second day when the topic of religion is introduced in an introductory class (total time: approximately 1.5 to 2 hours for lecture and activity). Its most basic purpose is to teach students the sociological definition of “a religion.” More than that, however, I want students to engage with the diversity of religion present in our society. As described below, I chose to use three uncommon or extreme religious groups that students were likely not overly familiar with. After the activity concludes, however, I think it is important that the instructor engages the students in discussion about the connections that can be made between the activity and the wider sociopolitical forces that influence shared images of other religious groups. In this document, I have included a detailed summary of the short lecture that I give before the activity to introduce students to the topic of the sociology of religion. I also provide instructions for conducting the activity, the worksheet that I distribute to each student, and the documents that are shared by each group. -
Ijrr01002.Pdf
Interdisciplinary Journal of Research on Religion ______________________________________________________ Volume 1 2005 Article 2 ______________________________________________________ Atheism William Sims Bainbridge* Information Specialist Arlington, Virginia * [email protected] Copyright © 2005 Interdisciplinary Journal of Research on Religion. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior written permission of the publisher. The Interdisciplinary Journal of Research on Religion is freely available on the World Wide Web at http://www.religjournal.com. Atheism William Sims Bainbridge Information Specialist Arlington, Virginia Abstract Data from a large, four-language web-based questionnaire, supplemented with data from the General Social Survey, allow us to explore possible sources of Atheism, notably the hypothesis that lack of social obligations encourages disbelief in God. The analysis is rooted in the compensator theory of religion, first proposed twenty-five years ago, but it incorporates a recent addition: the distinction between primary and secondary compensation. Social obligations make secondary compensation important, because it substitutes a compensator for a reward that a person is obligated to provide to another person. The data show that Atheism is indeed more common among people whose social obligations are weak. The analysis also traces connections between Atheism and the demographic fertility collapse that has been occurring in most advanced industrial nations, suggesting that secularization might best be understood in the context of declining social obligations. Bainbridge: Atheism 3 We know surprisingly little about Atheism from a social-scientific perspective. One would think that it would have been studied extensively in comparison with religiosity, but this is not the case. -
A Revisionist Perspective on Secularisation: Alternative Spiritualities, Globalised Consumer Culture, and Public Spheres1 Adam Possamai
A Revisionist Perspective on Secularisation: Alternative spiritualities, globalised consumer culture, and public spheres1 Adam Possamai The term New Age is highly problematic. During 1996-1997, I interviewed 35 Melboumians who would 'commonly' be described as New Agers. My method of selecting people for interview was via a 'network sampling', i.e. I selected my participants while networking in the milieu; however I did not restrict myself to only one network and I have tried to comprehend the different perspectives and practices of my interviewees to avoid study of this spirituality from a single vantage point. I found my participants involved in many spiritual practices, however each individual tends to specialise in one specific type of activity, such as astrology, automatic writing, Buddhism, channelling, crystals manipulation, feminist spirituality, meditation, naturopathy, . numerology, palmistry, Reiki, spiritualism, Tantrism, tarot cards, or urban shamanism. This list actually understates the diversity of practice. Seventy-one percent of the participants negatively criticised New Age, and nine percent, even if positive towards it, did not consider themselves as New Agers. Some negative comments were: It's like a train labelled New Age and everybody's jumping on it. And it started off very good, a very good term. But now there's a lot of people out trying to make big money on it for all the wrong reasons. And the other thing I find most irritating about the New Age movement is how gullible people are. So I guess I'm a bit of a, you know I'm not your typical New Age, totally immersed in it sort of person .. -
The New Age Movement
EUROPEAN UNIVERSITY INSTITUTE Jury: Klaus EDER, Humboldt Universität, Berlin, FR Germany (Supervisor) Mario DIANI, University of Strathclyde, Glasgow, United Kingdom Christian JOPPKE, European University Institute, San Domenico di Fiesole, Italy Ákos RÓNA-TAS, University of California at San Diego, La Jolla, United States The New Age Movement: Genesis of a High Volume, Low Impact Identity Dissertation May 5, 2000 Thomas König Department of Social and Political Sciences European University Institute Via dei Rocettini 9 I-50016 San Domenico di Fiesole (Fi) Italy tel. +49 (551) 39 7221 fax. +49 (55) 39 7341 [email protected] TABLE OF CONTENTS 1 New Age: A High Volume, Low Impact Identity..........................................1 A First Glimpse at New Age......................................................................................................6 The Societal Context.................................................................................................................. 6 2 Theory: The Literature ...................................................................................9 2.1 The Concept of a Social Movement..............................................................................9 2.1.1 Types of Collective Action ................................................................................................... 9 2.1.2 Social Movements............................................................................................................... 11 2.1.3 New Movements?............................................................................................................... -
Cultural Context and the Definition of Religion: Seeing with Confucian Eyes
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Redlands University of Redlands InSPIRe @ Redlands Our House Articles, Posters, and Presentations Our House 2003 Cultural Context and the Definition of Religion: Seeing with Confucian Eyes James V. Spickard University of Redlands Follow this and additional works at: https://inspire.redlands.edu/oh_articles Part of the Comparative Philosophy Commons, East Asian Languages and Societies Commons, Religion Commons, Sociology of Religion Commons, and the Theory, Knowledge and Science Commons Recommended Citation Spickard, James V., "Cultural Context and the Definition of Religion: Seeing with Confucian yE es" (2003). Our House Articles, Posters, and Presentations. 183. https://inspire.redlands.edu/oh_articles/183 This material may be protected by copyright law (Title 17 U.S. Code). This Article is brought to you for free and open access by the Our House at InSPIRe @ Redlands. It has been accepted for inclusion in Our House Articles, Posters, and Presentations by an authorized administrator of InSPIRe @ Redlands. For more information, please contact [email protected]. Cultural Context and the Definition of Religion: Seeing with Confucian Eyes James V. Spickard* REVISED 10 AUGUST, 2001 * James V. Spickard is Associate Professor of Sociology at the University of Redlands, Redlands, California 92373, and a Research Consulting Professor at the Fielding Graduate Institute, Santa Barbara, California 93105 Cultural Context and the Definition of Religion: Seeing with Confucian Eyes by James V. Spickard Much has been written in recent years of “the clash of civilizations.” Samuel Huntington’s seminal article (later book: 1993; 1996) of that name refocused political and scholarly attention on key cultural differences between the West and “the rest” – differences in outlook and philosophy that provide fundamentally different grasps of the world.