The Flourishing of Religion in Post‐Mao China and the Anthropological Category of Religion

In his provocative critique of Geertz's 1966 definition of religion, Talal Asad (1993) suggests that the very project of defining the category of religion is rooted in the historical rise of Western secularism in societies formerly dominated by Christianity. In post‐Mao China, there has been an explosion of activities that might be categorised as religious in the Geertzian sense, including church attendance, temple building, qi gong practice, pilgrimage, and geomancy. This paper examines two such activities, the participation of women in a Protestant church in rural Shandong and the recent protest by members of the Fa Lun Gong (Buddhist Law Qi Gong) society in Beijing, and asks what their emergence in a post‐Maoist communist state tells us about the historical processes that frame the possibility of defining religion. Working with theories of religious participation from Geertz, Asad, Tambiah, and Feuchtwang, the paper develops a conception of ‘symbolic participation’ to illuminate the flourishing of religious practice in post‐Mao China.     

Strategic ethnicity: The construction of multi-racial/multi-ethnic religious community

This article highlights through one case the ways in which religious organizations provide an exploratory space for maintaining, reclaiming, and altering aspects of racial and ethnic identity within a racially and ethnically integrated community. Utilizing data from in-depth interviews and participant observation in Southern California, I suggest that within the organizational culture of the congregation, church leaders and individual members recursively construct an integrated identity through 1) the public framing and articulation of goals, 2) their religious organizational structure and resources, and, 3) the lived experiences of members. I argue that a perceived reciprocal legitimacy emerges in this process through which religious claims affirm integration goals while, at the same time, observable integration within the congregation strengthens the acceptance of religious doctrine. I offer strategic ethnicity as a useful way of thinking about the transformation of racial experience and ethnicity into collective and individual tools within American Protestant congregations.     

Learning the ‘Science of Feelings’: Religious Training in Eastern Christian Monasticism

In Eastern Christianity novitiate is a period of learning to experience the presence of God in one's life and the world. Novices follow the hesychast prayer, a mystical tradition that leads them to an experiential knowledge of God. In this paper, I argue that novitiate should be regarded as a complex learning process involving specific assemblages of contextual, cognitive, body-sensory and emotional aspects. By educating their attention and emotion novices learn to see beyond and within reality and thus discover the potentiality of people and things ‘in the likeness of God’. Religious transmission happens not only through embodied practice and the active acquisition of religious knowledge but, more importantly, through the work of the imagination. Novices' orientation towards the transcendent requires an expansion of the imaginative capacities beyond their ‘routine’ functioning. Imagination could be thus seen as a key cognitive capacity through which they learn to experience God.     

Risk aversion and religious behaviour: Analysis using a sample of Danish twins

Economics offers an analytical framework to consider human behaviour including religious behaviour. Within the realm of Expected Utility Theory, religious belief and activity could be interpreted as an insurance both for current life events and for afterlife rewards. Based on that framework, we would expect that risk averse individuals would demand a more generous protection plan which they may do by devoting more effort and resources into religious activities such as church attendance and prayer, which seems to be in accordance with previous empirical results. However, a general concern regards the problems of spurious correlations due to underlying omitted or unobservable characteristics shaping both religious activities and risk attitudes. This paper examines empirically the demand for religion by analysing the association between risk attitudes on the one hand, and church attandance and prayer frequency on the other controlling for unobservable variables using survey data of Danish same-sex twin pairs. We verify the correlation between risk preferences and religion found previously by carrying out cross-sectional analyses. We also show that the association between risk attitudes and religious behaviour is driven by the subgroup of individuals who believe in an afterlife. In addition, when re-analysing our results using panel data analyses which cancel out shared factors among twin pairs, we find that the correlation found between risk aversion and religious behaviour is no longer significant indicating that other factors might explain differences in religious behaviour. Caution is needed in the interpretation of our results as the insignificant association between risk aversion and religious behaviour in the panel data analyses potentially might be due to measurement error causing attenuation bias or lack of variation within twin pairs rather than the actual absence of an association.     

A religious upbringing reduces the influence of genetic factors on disinhibition: evidence for interaction between genotype and environment on personality.

Information on personality, on anxiety and depression and on several aspects of religion was collected in 1974 Dutch families consisting of adolescent and young adult twins and their parents. Analyses of these data showed that differences between individuals in religious upbringing, in religious affiliation and in participation in church activities are not influenced by genetic factors. The familial resemblance for different aspects of religion is high, but can be explained entirely by environmental influences common to family members. Shared genes do not contribute to familial resemblances in religion. The absence of genetic influences on variation in several dimensions of religion is in contrast to findings of genetic influences on a large number of other traits that were studied in these twin families. Differences in religious background are associated with differences in personality, especially in Sensation Seeking. Subjects with a religious upbringing, who are currently religious and who engage in church activities score lower on the scales of the Sensation Seeking Questionnaire. The most pronounced effect is on the Disinhibition scale. The resemblances between twins for the Disinhibition scale differ according to their religious upbringing. Receiving a religious upbringing seems to reduce the influence of genetic factors on Disinhibition, especially in males.     

Ethiopian Church Forests: A Hybrid Model of Protection

Protection of forests because of their association with religious traditions is a worldwide phenomenon. These sacred forests play a key role in maintaining ecosystem services in regions affected by land system change. In the northern highlands of Ethiopia, the Ethiopian Orthodox Tewahido Church controls the majority of the surviving native forest. However, the reasons why communities value the forests and the ways they use and manage them are not well understood. We use data and analysis from an interdisciplinary project and ethnographic research, in particular, to explain how Ethiopian church forests function. Church forests represent an unusual form of community-based protection that integrates locally controlled common property with external institutional arrangements: this hybrid system is highly effective at protecting the forest while maintaining cultural practices. Our results inform theoretical debates about models of tropical forest protection and question assumptions about church forests being the product of a nature conservation imperative.     

Testing theories of secularization and religious belief in the Czech Republic and Slovakia

Several theoretical approaches have been proposed to explain variation in religiosity, including versions of secularization hypotheses, evolved cognitive biases, and cultural transmission. In this paper we test several theories that aim to explain variation in religiosity and compare them in a representative sample collected in the Czech Republic and Slovakia (N = 2022). These two countries represent a natural experiment in religiosity; despite their high level of historical, institutional and cultural similarity, their populations differ markedly in the rate of religious belief. We examine the predictive power of cognitive biases (anthropomorphism, dualism, teleology, mentalizing, and analytic thinking); institutional insecurity; and exposure to credibility displays of belief in childhood on various factors of religious belief. We find that individual differences in cognitive biases predicted 8% of the variance belief in God, but predicted 21% of the variance in paranormal beliefs and almost no variance in religious participation. Perceived institutional insecurity explains little variance in any of these variables, but cultural transmission, measured as exposure to credibility enhancing displays (CREDs) and church attendance in childhood, predicted 17% of the variance in belief in God and 30% of religious participation, and mediated 70% of the difference between these two countries in belief in God and 80% of the difference in religious practice. These findings suggest cognitive biases may explain the existence of belief in the supernatural generally, but cultural transmission through credible belief displays is a more plausible explanation for why people adopt and maintain a specific set of religious beliefs and practices.     

Discerning devotion: Testing the signaling theory of religion

Religious rituals often entail significant investments of time, energy, and money, and can risk bodily harm. Instead of being evolutionarily inexplicable, such costly religious acts have been argued to be honest signals of commitment to the beliefs and values of the community, helping individuals establish good reputations and foster trusting, cooperative relationships. Most tests of this hypothesis have evaluated whether religious signalers are more prosocial; here I investigate whether signal receivers actually perceive religious signalers as such. I do this with data collected over 20 months of ethnographic fieldwork in two villages in South India, where Hindu and Christian residents engage in different modes of religious practice, including dramatic acts of firewalking and spirit possession as well as the more subtle but consistent act of worshipping at a church or temple each week. Each mode of religious practice is found to be informative of a distinct set of reputational qualities. Broadly speaking, in the long term, individuals who invest more in the religious life of the village are not only seen as more devout, but also as having a suite of prosocial, other-focused traits. In the short term, individuals who perform greater and costlier acts in the annual Hindu festival show a slight increase in the percent of villagers recognizing them as physically strong and hardworking. These results suggest that people are attending to the full suite of religious acts carried out by their peers, using these signals to discern multiple aspects of their character and intentions.     

Miracles in the waiting room of modernity: The canonisation of Dun Ġorġ of Malta

This study will focus on the persistence of ‘pre‐modern’ forms of religious belief in a secular age. By examining in detail the process of canonisation of St. George Preca, the first Maltese saint, this study will explore concepts of the self and relations to the body in a Catholic modernity. The focus on miracles and canonisation in a context other than that of a North Atlantic modernity also allows me to highlight the need to understand the complex relationships among: (i) the official church and believers; (ii) the local elite and the populace; and ultimately, (iii) between religion and science. Lastly, in keeping with the phenomenological and experiential imperatives shared with the contributors to this volume, I conclude this article by outlining what, through an intimate engagement with the religious beliefs of ‘others’, I have come to believe miracles are about: True body event.     

The end times and the near future: the ethical engagements of Russian Old Believers in Romania

Despite growing insights into the secular practices of former socialist states, we are yet to grasp fully their resonance in religious lives. Taking socialist modernity and Old Belief as distinct ethical projects, in this article I discuss the ethical engagements of Russian Old Believers in socialist Romania as reflected in individual biographies. Their struggle to maintain an ascetic Orthodox culture in the midst of an intrusive atheist state was at odds with the urge to join a modernizing project that preached the collective good. This tension was managed through a temporary ‘secularization’ which allowed for differentiated generational commitments and the successful reproduction of their tradition within the socialist system. Old Believers’ return to the church in old age reveals their attempt to shape their lives through ethical action based on the obligation to continuity, to carry on the old faith. It shows how the pursuit of continuity in the Old Belief is a virtuous practice leading to moral exemplarity in a space of equivocal moralities.     

Shamanism, Christianity and Culture Change in Amazonia

Among many indigenous peoples of Amazonia, shamanism and Christianity co-exist as central cultural elements shaping the ways in which people interpret and interact with the world. Despite centuries of co-existence, the relationship between shamanism and Christianity has entered an especially dynamic era as many of Amazonia’s indigenous peoples abandon Catholicism for Evangelical and Sabbatarian churches. Testing the relationship between Christian church affiliation and shamanism in 23 Makushi and Wapishana communities in southern Guyana, we found that Evangelicals and Sabbatarians are less likely to visit shamans or accept their legitimacy than are Anglicans and Catholics. However, conversion does not necessarily imply a complete rejection of indigenous religious systems as many self-identified Evangelicals and Sabbatarians continue to adhere to some indigenous beliefs and practices. We conclude by positing possible implications of religious conversion for natural resource use on indigenous lands.     

Financial Strain, Religious Involvement, and Life Satisfaction Among Older Mexican Americans

The purpose of this study is to see if financial strain affects the religious involvement and life satisfaction of older Mexican Americans. In the process, an effort was made to explore the factors that promote financial strain in this ethnic group, including immigration status and English language use. The data come from a nationwide survey of older Mexican Americans. Support was found for the following core relationships in the study model: (1) older adults who were born in Mexico will have less schooling; (2) less education will be associated with less frequent use of English; (3) less frequent use of English will be associated with greater financial strain; (4) greater financial strain leads to less formal involvement in the church; (5) older people who are less involved in the church will have a diminished sense of religious meaning; and (6) older adults with a lower sense of religious meaning will be less satisfied with life.     

Presidents,priests, and prophets: covenantal Christian nationalism and the challenge of biblical analogy

This article explores the elaboration and application of the Old Testament idea of ‘covenant’ among Zambian church leaders who are Christian nationalist activists. In this framework, Zambia serves as an analogue of biblical Israel, while contemporary government and church leaders are the analogues of Old Testament kings, priests, and prophets. This covenantal approach presents challenges. On the one hand, government support for Christian nationalism encourages the compliance of church leaders with state-led religious projects; on the other hand, however, the analogical reading of the biblical text on which this support depends casts the church in a prophetic role, which in turn opens the door for criticism of the government. Christian nationalist activists in Zambia therefore find themselves caught in a double-bind that simultaneously encourages submission and critique. An analysis of this process contributes an important non-Western perspective to contemporary discussions of Christian nationalism. It also complicates easy interpretations of Christian nationalism as abetting state power by demonstrating its critical possibilities.     

Beyond blasphemy or devotion: art,the secular,and Catholicism in Paris

In this article I explore the relationship between the secular and ‘cultural’ Catholicism in France through the lens of a contemporary art exhibit displayed at a new project of the French Catholic Church. Visitors’ varied responses to the exhibit, I argue, ultimately reinforced the organizers’ claim that the activities that occur within this ‘non‐religious’ space of the French church are self‐evident aspects of a broadly recognizable and ‘secular’ French or European culture.     

Healing across Cultures: Learning from Traditions

The health and wellness of an individual are reliant on the integrated effects of mind, body, and spirit. This triad is intricately set within a backdrop of the environment, our earth. Western cultures often disregard this holism, especially this fourth component, in its considerations of wellness as described by modern medicine. This practice is unlike that of many of the traditional cultures in the world. These cultures focus more on balance in the context of environmental respect. Varied cultures share remarkable similarities in their healing modalities, especially considering the relative isolation from one to another—evidence that there is truth to the healing knowledge they possess. We are not disconnected from the natural world in terms of health, but dependent and interconnected within ourselves and to everything around us. Social change is required to assure that the practice of modern medicine evolves to incorporate this integral aspect of health and wellness, and this can be done through partnerships with traditional healers.There is a growing demand for wellness and earthly responsibility. It is time to appropriately learn from age-old societies and their healing traditions for they do have answers we are seeking in sustainability and harmony, environmental stewardship and planetary respect, and holistic health. For thousands of years, our ancestors have known the secrets of long life—this knowledge needs to be preserved through the apprenticeship of future generations. We propose a collaboration that develops mutually beneficial learning partnerships combining modern medical knowledge with the wisdom of traditional healers around the world.     

Fieldwork: man in the system of nature and priority of natural laws in human life

Fieldwork is a branch of inseparable unity of natural and humanitarian sciences; it is aimed at the cultural origin of humanity on the maximum level of its variety. Practically all natural sciences have some space determined by ethnic conscience in nature cognition: ethnodemography, ethnobotany, ethnozoology, etc. Fieldwork guides the research of human culture from the laws of nature. This kind of knowledge is useful to balance human relations with nature and avoid conflicts. Peoples should exchange their wisdom in the dialogue with nature to be more safe. Fieldwork understood as traditional culture only, explaining the variety of ethnoses on our earth, is just the narrow and diachronic level of this branch of knowledge. The cosmological knowledge, where fantasy and not exhausted in its cognition understanding the world of nature are mixed, forms the source of fieldwork and in many respects explains the direction of knowledge: the man finds himself under the open sky, he is the child of nature. Then as time went on there appeared a gradual transition--first nature was creating the man, then by and by he began turning to answer nature by his activity. Nowadays the man is actively creating nature. There are two levels of fieldwork: the ancient one which deals with the origin of ethnoses and the modern one which explores how contemporary life is determined by ethnic specific traits. Fieldwork is the core of multidisciplinary situation in man's knowledge. It is related to such humanitarian sciences: semiotics, culturology, sociology, history, philosophy, literature, linguistics. In the cycle of natural sciences fieldwork stands close to anthropology, geography, biology, demography. Fieldwork as a science has the two main levels--the "sophy" level and the logos "level". The first one discovers wisdom of human life, the second one is aimed at logical structuring of knowledge, here proceed various classifications of peoples.     

‘Anthropological Investigation has Very Little Interest for Me’: Notes from Moravian Missionaries in Australia

ABSTRACT

As some of the first people to spend extended amounts of time with Indigenous peoples, missionaries were well placed to provide information to European and colonial audiences on non-European peoples. Moravian missionaries arrived in Australia in the mid-nineteenth century and over the next six decades worked amongst numerous Indigenous groups in the south-eastern part of Australia, in the interior, and in northern Queensland. This paper will trace the contributions made by German Moravian missionaries to anthropological and ethnographical knowledge both in the colonies as well as in Germany. It will particularly focus upon the connections forged in religious and scientific networks through anthropological work. The paper contends that a unified German identity was forged through scientific work that transcended denominational boundaries. Moreover, the ability to disseminate ethnographical knowledge within secular circles, both in the colonies and in Germany, provided legitimisation to missionary work and embedded missionaries within global knowledge networks. Through examining the work of one individual missionary, Friedrich Hagenauer, the fragility of these global knowledge networks is explored.     

Ethnicity and race as ‘symbolic’: the use of ethnic and racial symbols in asserting a biracial identity

Contemporary research indicates that religious institutions can play bonding and bridging roles in the lives of immigrants, strengthening the bonds within immigrant groups while simultaneously connecting immigrants to the wider society. The majority of this research focuses on religious institutions in US cities with long histories of immigration and sizable immigrant populations. This article examines the role of religious institutions in the lives of refugees living in a city with a small, but rapidly growing immigrant population. Evidence from interviews with Catholic and Muslim refugees and participant observation at two houses of worship suggests that the functions of religious institutions differ for refugees from majority and minority religious traditions. Catholic refugees use their church for bonding and bridging purposes, while Muslim refugees use their mosque primarily for bonding purposes.