Thursday, March 29, 2018

religion, spirituality

Caroline might have the papers in PDF. Peter can ask Caroline to email him the papers.
comparative religion

unity of being-- Sufism (Islamic mysticism; Shah, 1964)
Shah, I. (1964). The Sufis. New York: Doubleday

unitive Buddhism (Cleary, 1995)
Cleary, T. (1995). Entry into the inconceivable: An introduction to Hua-Yen Buddhism. Honolulu:
University of Hawaii Press.

Golden Rule Christianity: Lived Religion in the American Mainstream," Lived
Religion in America. ed. David D. Hall. Princeton: Princeton University Press, 1997,
pp. 196-216.
https://open.bu.edu/bitstream/handle/2144/13/Golden+Rule+Christianity.pdf?sequence=1

Piedmont, R. L., Werdel, M. B., & Fernando, M. (2009). The utility of the Assessment of Spirituality and Religious Sentiments (ASPIRES) scale with Christians and Buddhists in Sri Lanka. Research in the Social Scientific Study of Religion, 20, 131–143. doi:10.1163/ej.9789004175624.i-334.42

Woodberry, Robert D., and Christian Smith. 1998. Fundamentalism et al.: Conservative Protestantism in America. Annual Review of Sociology 24(1):25–56

Sherkat, Darren E. 2008. Beyond belief: Atheism, agnosticism, and theistic certainty in the United States. Sociological Spectrum 28:438–59.

Hunsberger, Bruce E., and Bob Altemeyer. 2006. Atheism: A groundbreaking study of America’s nonbelievers. Amherst, NY: Prometheus Books

Hayes, Bernadette C. 2000. Religious independents within Western industrialized nations: A socio-demographic profile. Sociology of Religion 62(2):191–210.

Edgell, Penny, Joseph Gerteis, and Douglas Hartmann. 2006. Atheists as “other”: Moral boundaries and cultural membership in American society. American Sociological Review 71(2):211–34.

JOSEPH O’BRIAN BAKER and BUSTER SMITH
None Too Simple: Examining Issues of Religious Nonbelief and Nonbelonging in the United States
Journal for the Scientific Study of Religion (2009) 48(4):719–733

Putnam, Robert D., and David E. Campbell. 2010. American Grace: How Religion Divides and
Unites Us. New York: Simon & Schuster

Mercadante, Linda A. 2014. Belief Without Borders: Inside the Minds of the Spiritual but Not
Religious. New York: Oxford University Press.

Wuthnow, Robert, and Wendy Cadge. 2004. “Buddhists and Buddhism in the United
States: The Scope of Influence.” Journal for the Scientific Study of Religion 43:363–80.

Smith, T. 2002. Religious diversity in America: The emergence of muslims, buddhists, hindus, and others. Journal for the Scientific Study of Religion 4:577–85.

Christie Davies (1999) The fragmentation of the religious tradition of the creation, after‐life and morality: Modernity not post‐modernity, Journal of Contemporary Religion, 14:3, 339-360

Goldschmidt Salamon, Karen Lisa. ‘‘‘Going Global from the Inside Out’: Spiritual Globalism in the
Workplace.’’ Ed. Mikael Rothstein. New Age Religion and Globalization. Aarhus: Aarhus UP, 2001.
150–172.

Aupers, Stef, and Dick Houtman. ‘‘Oriental Religion in the Secular West: Globalization and Religious Diffusion.’’ Journal of National Development 16 (2003): 67–86.

Smith, J. 2011. “Becoming an Atheist in America: Constructing Identity and Meaning from
the Rejection of Theism.” Sociology of Religion 72, no. 2:215–37.

Moaddel, Mansoor. 2005. Islamic modernism, nationalism and fundamentalism: Episode and siscourse. Chicago, IL: University of Chicago Press

Casanova, Jos´e. 1994. Public religions in the modern world. Chicago, IL: University of Chicago Press.

Demerath,N. J., III andWadeC.Roof. 1976. Religion: Recent strands in research. Annual Review of Sociology 2(1):19–33.

Beyer, Peter. 2000. Not in my backyard: Studies of other religions in the context of SSSR-RRA annual meetings. Journal
for the Scientific Study of Religion 39(4):525–30.

Asad, Talal  2003. Formations of the secular: Christianity, Islam, modernity. Stanford, CA: Stanford University Press
***
In their recent review of 30 years of sociological scholarship on religion, Smilde and May
(2010) found that over 70 percent of all journal articles focused on religious dynamics in the
United States. Similarly, Poulson and Campbell (2010), reviewing articles published in the Journal
for the Scientific Study of Religion and Sociology of Religion between 2001 and 2008, reported
that less than 20 percent showcased research on a non-Western geographic region.

Smilde, David and Matthew May. 2010. The emerging strong program in the sociology of religion. Social Science Research Council Working Paper. Athens, GA: University of Georgia, Department of Sociology.

Poulson, Stephen C. and Colin Campbell. 2010. Isomorphism, institutional parochialism, and the sociology of religion.
American Sociologist 41(1):31–47.

Smilde and May (2010:14)
report that between 1978 and 2007 just over 50 percent of the articles about religion published
in sociology of religion journals dealt with Christianity. Poulson and Campbell (2010:38) also
found that 82 percent of the articles published between 2001 and 2008 in the Journal for the
Scientific Study of Religion and Sociology of Religion dealt with Christian communities (see also
Beyer 2000).

Research on Islam, for example, shows how politics can be a central religious interest and
issue, not an unnatural intrusion as suggested by some Christian teaching (Arjomand 1993; Asad
2003; Moaddel 2005).

Research on Hinduism reveals not a consistent, coherent set of beliefs
but a way of life in which the sacred and the profane, the religious and the cultural are often
difficult to distinguish (Kurien 2007; Levitt 2007).

Research on Buddhism reveals that networks of
reciprocity and commitment can often be more important than ethical discourse (Friedrich-Silber
1995).

Smith’s (1982) research on Judaism emphasizes the importance of sacred places and rituals
and calls into question how much Judaism can be understood as a “cultural” tradition modeled
along Christian lines (see also Goldschmidt 2006).

The foregoing examples demonstrate how
uncritically using a Christian frame to understand non-Christian religious forms is not always
a good fit. Even recent research on Christianity drives home the internal diversity of practice
and meaning within the category of “Christianity”—particularly among Catholics (Carroll 2007;
Orsi 2005).

@Cadge, W., Levitt, P., & Smilde, D. (2011). De-centering and re-centering: Rethinking concepts and methods in the sociological study of religion. Journal for the Scientific Study of Religion, 50(3), 437-449. doi: doi:10.1111/j.1468-5906.2011.01585.x
***

2010 Association for the Sociology of Religion Presidential Address Creating an American Islam: Thoughts on Religion, Identity, and Place
Rhys H. Williams
Sociology of Religion, Volume 72, Issue 2, 1 July 2011, Pages 127–153, https://doi.org/10.1093/socrel/srr022

Teaching and Learning to Be Religious: Pedagogies of Conversion to Islam and Christianity
Juliette Galonnier, Diego de los Rios
Sociology of Religion, Volume 77, Issue 1, 1 January 2016, Pages 59–81, https://doi.org/10.1093/socrel/srv055

Smith, T. W. (2002). Religious Diversity in America: The Emergence of Muslims, Buddhists, Hindus, and Others. Journal for the Scientific Study of Religion, 41(3), 577-585.

***
http://www.pewforum.org/religious-landscape-study/  (Pew research center survey)

The Nature of Spiritual Transformation A Review of the Literature
http://www.metanexus.net/archive/spiritualtransformationresearch/research/pdf/STSRP-LiteratureReview2-7.PDF

Kohlberg, L., & Power, C. (1981). MORAL DEVELOPMENT, RELIGIOUS THINKING, AND THE QUESTION OF A SEVENTH STAGE. Zygon®, 16(3), 203-259. doi: 10.1111/j.1467-9744.1981.tb00417.x

One of the most glaring shortcomings of the current review is the virtual lack of information about minority religions, sects, and faith traditions. 
In the United States, there are many more studies of religiousness and spirituality among majority Protestant Christians and their Catholic counterparts, than there are of Jewish, Hindu, Muslim, and other religious minorities. That reduces the generalizeability of past research to religious minorities for several reasons: (1) because their faith and ethnic traditions may differently influence their apparent religiousness/ spirituality (e.g., Pena & Frehill, 1998); (2) because minority status may influence views of self, others, and nation (Fetzer, 1998); and (3) because specific faiths (and subpopulations) may not be as accessible through measures developed for use largely within the
U.S. Protestant Christian majority (Ledbetter, Smith, Vosler-Hunter, & Fischer, 1991).
Support for those concerns derives from several recent studies. For example, Barrett (1998) reported
significant differences between apparent conceptualizations of the Divine by Hindu participants when
tasks involved agreeing with the portrayals of gods in short narratives and answering brief survey items about those gods. Barrett’s results suggest that concepts of the Divine in Hindu traditions may not be as accessible through the conventional questionnaire formats of religious surveys as they are through other measures. And that type of skew is an important concern for anyone attempting to understand a faith tradition with sufficient depth to assess religiousness and spirituality of the individual.
Several additional authors have cited problems with access to the ideas and traditions of specific faith, sectarian, and minority religious traditions. From his vantage as a researcher–participant, Cole (1998) claimed that information about the Baha’i religion in the United States is not accessible to the general population, because of internal controls on members’ communications.
Bartkowski (1998) made a somewhat antithetical argument about perceptions of voodoo in the Americas—indicating that portrayals of voodoo by the media are highly typified and often based on
false claims about voodoo practices (i.e., with culpability for misinformation about voodoo falling on
outsiders, rather than insiders). Whether the specific claims of the aforementioned authors will be borne out in scientific data remains a question.They do, however, indicate two potential methodological problems in the scientific study of religiousness and spirituality (particularly related to individuals or groups outside the mainstream): (1) the potential for willful sabotage of data collection by individuals being studied, and (2) the possibility that popular misconceptions about a specific faith tradition may be accepted as fact (or even translated into the basis for scientific research).

Pena, M., & Frehill, L. M. (1998). Latina religious practice: Analyzing cultural dimensions in measures of religiosity. Journal for the Scientific Study of Religion, 37, 620–635.

Fetzer, J. S. (1998). Religious minorities and support for immigrant rights in the United States, France, and Germany. Journal for the Scientific Study of Religion, 37, 41–49.

Barrett, J. I. (1998). Cognitive constraints on Hindu concepts of the Divine. Journal for the Scientific Study of Religion, 37, 608–619.

Cole, J. R. I. (1998). The Baha’i faith in America as panopticon, 1963–1997. Journal for the Scientific Study of Religion, 37, 234–248

@Seifert, L. S. (2002). Toward a Psychology of Religion, Spirituality, Meaning-Search, and Aging: Past Research and a Practical Application. Journal of Adult Development, 9(1), 61-70. doi: 10.1023/a:1013829318213
***

Schwadel, P. (2010). Age, Period, and Cohort Effects on U.S. Religious Service Attendance: The Declining Impact of Sex, Southern Residence, and Catholic Affiliation*. Sociology of Religion, 71(1), 2-24. doi: 10.1093/socrel/srq005

Argue, A., Johnson, D. R., & White, L. K. (1999). Age and Religiosity: Evidence from a Three-Wave Panel Analysis. Journal for the Scientific Study of Religion, 38(3), 423-435.

Fred Hughes (1997), James Fowler’s Concept of Faith Development - An Evangelical Perspective

Ribaudo, A., & Takahashi, M. (2008). Temporal Trends in Spirituality Research: A Meta-Analysis of Journal Abstracts between 1944 and 2003. Journal of Religion, Spirituality & Aging, 20(1-2), 16-28

Moberg, D. O. (2008). Spirituality and Aging: Research and Implications. Journal of Religion, Spirituality & Aging, 20(1-2), 95-134. doi: 10.1080/15528030801922038

How Do Religions Differ in Their Impact on Individuals’ Social Capital?
The Case of South Korea
Hoi Ok Jeong
Nonprofit and Voluntary Sector Quarterly, vol. 39, 1: pp. 142-160.

Ahmadi, F. (2000). Reflections on Spiritual Maturity and Gerotranscendence: Dialogues with Two Sufis. Journal of Religious Gerontology, 11(2), 43-74

Sufism and gerotranscendence: The impact of way of thinking, culture, and aging on spiritual maturity
F Ahmadi - Journal of Aging and Identity

Iranian Islam and the Concept of the Individual
https://immi.se/imer/thesis/feresteh.htm

Lewin, F. A. (2001). Gerotranscendence and different cultural settings. Ageing and Society, 21(4), 395-415.

Fowler's theory of faith development (note in the following post)
http://zencaroline.blogspot.tw/2018/03/james-w-fowler-stages-of-faith.html

Streib, H. (2001). Faith Development Theory Revisited: The Religious Styles Perspective. The International Journal for the Psychology of Religion, 11(3), 143-158. doi: 10.1207/s15327582ijpr1103_02

Astley, J. & Francis, L. J. (Eds) (1992). Christian perspectives on faith development. Leominster, UK: Gracewing; Grand Rapids, Michigan: Eerdmans.

Lewin, F. A. (2001). Gerotranscendence and different cultural settings. Ageing and Society, 21(4), 395-415. doi: Doi: 10.1017/s0144686x01008285

Oser, F. K. (1991). The development of religious judgment. New Directions for Child and Adolescent Development, 1991(52), 5-25.



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