Search Results (22)

In the democratic structure of the EU (European Union) the representation of employers and employees is seen as an important element for the development of the economy. It is not sufficient to have a representation of these groups, but the representation of these groups is also expected to be representative. Representativeness is often seen as an equal proportional distribution of the representatives of different groups that have to be represented. Nevertheless, representativeness can also be differently approached. In this article, we examine whether sociological paradigms can help us to get a more nuanced picture of representativeness in employment relations. For this purpose, we present in paradigms developed by Max Weber, Emile Durkheim, Robert K. Merton, Talcott Parsons, and Jürgen Habermas and the exchange theory and symbolic interactionism. Subsequently, we apply these principles on some employment relations in the EU. And we finish with a discussion and conclusion, in which we support the use of a richer concept of representativeness as it is shown in some sociological paradigms. Full article

Human beings are prone to violence of all kinds, and they are generally religious. Violence and religion are also thick, difficult-to-define concepts. Are they related? Two seminal thinkers stand as cornerstones in this modern debate. For Emile Durkheim, religion is both a cohesive social force and potential antagonist, uniting the community around ritual norms at odds with outsiders, against whom violence is routinely justified. For Rene Girard, internal mediation of mimetic desire generates rivalries that are assuaged through the ritual sacrifice of scapegoats to hold off social chaos and anomie. Girard writes from within a Christian tradition he argues overcomes this scapegoat doom loop. While Durkheim is a skeptical empiricist about religion, and Girard is a literary man writing from within the Christian tradition, both conclude that religion reduces violence and does not increase it. Full article

This article explores the formation and preservation of a distinctive “Moroccan Judaism” ethos, rooted in a connection to the homeland and an idealized Moroccan past. Through an examination of secularism, traditionalism, and modernity in Israel and France, alongside the resurgence of religiosity in secular societies, it assesses the impact of diasporic experiences on the religious practices of Moroccan-origin families in these countries. The argument posits that diasporic sentiments and the allure of Moroccan heritage significantly influence the negotiation and affirmation of religious identities within these families. Rituals and religious practices serve as expressions of this identity, undergoing adaptation and transformation both in Morocco and abroad. Consequently, “Israeli” and “French” approaches to Moroccan Jewish observance reflect distinct socio-political and historical contexts. The analysis draws from five family cases, illustrating a range of experiences within national and transnational frameworks, enriching our understanding of the dynamic interplay between personal narratives and broader social and historical landscapes. Full article

The relationship between minjung theology and the process of social change called secularization or theoretical and practical projects based on such processes of social change is complex. It requires more detailed discussions. Therefore, this paper seeks to reinterpret minjung theology as a theological minjung project using the methodology of new-style phenomenology of religion with a theoretical basis on Italian philosopher Giorgio Agamben’s conceptions of secularization and profanation as projects with religious intentions and orientations. Through this reinterpretation, the paper demonstrates that minjung theology in relation to secularization is a unique theological project with very different goals from those of Latin American liberation theology as well as other political and situation theologies. In order to accomplish this purpose, the paper first introduces French sociologist Émile Durkheim who has explained secularization differently from German sociologist Max Weber. It then shows that secularization is not the only way in which the sacred is reappropriated through Agamben’s discussions of secularization and profanation. To identify the passage from secularization to profanation of the concept of minjung, this paper analyzes the minjung-event theory of Byung-Mu Ahn, a representative first-generation minjung theologian. This theory emphasizes the importance of “event” as a way of understanding minjung instead of defining it conceptually. Insofar as it presents the minjung as an intrinsically unnamable, invisible, and unpredictable event, a form of religious phenomenon called “the sacred”, minjung-event theory involves an attempt to secularize Jesus-Messiah as the Minjung-Messiah. In conclusion, this paper argues that beyond the secularization of the Messiah into the Minjung, minjung-event theory moves toward a dialectical project of desacralization and re-sacralization, in which the minjung itself is profaned into an event. Full article

The COVID-19 pandemic has produced a social drama in which churches, government, and individual actors have played prominent roles. While neo-conservative evangelicals have resisted governmental and scientific overreach in the name of “faith over fear”, liberal religious groups have joined in government and medical efforts for the good of the commons, offered comfort and assurance to those suffering, and called for support of the poor at home and abroad. Religions have turned right and left, from apocalyptic “resets” of global order to new calls for social justice. In this context, the root metaphor of the epidemic has been called up as a historical construct that helps to conceptualize, analyze, and act upon the COVID-19 crisis. Searching the past helps us see that not everything about COVID-19 as a social drama is a new or unheard-of challenge. For example, there are new evocations of the black death of 14th-century Europe that became a crisis in the church, as well as the great Lisbon earthquake in 1755, which upended the confidence of the European Enlightenment. Another way to appraise the dimensions of the COVID-19 outbreak is to call on the varied approaches characteristic of the sociology of religion, that is, to consider how ideology and belief are socially constructed in order to account for new intellectual responses to societal challenges. Does religion always produce the “collective effervescence” Durkheim posited? Does religious change always arrive downstream of cultural change, or can it also become an independent variable? This article attends primarily to the sharp responses of conservative religious expression in the face of attention-getting upheaval, which has readily translated into right-wing political action and electioneering. But the social uplift and altruism of liberal religion is not neglected either. Thus, this article provides an account of how science and governmental action have both been challenged and embraced in response to COVID-19. As such, it is not an empirical study stemming from new Pew-like social polling. Rather, it is a wide overview rooted in sociological methods and theory for tracking religion historically and presently in America in a manner that aims to inform a discussion of how COVID-19 has impacted religion and religious expression, and vice versa. Full article

The emotionality of modern times is evident in the ways in which people are religious. Among the Christian denominations, the Charismatic/Pentecostal movement, in all its diversity, is the most successful in spreading globally. It has been argued that charismatic communities are successful venues of interaction and are powerful in offering emotional experiences. However, in order for such religious experiences to lead to a continuity of religious interaction, a long-term tone of emotional energy and the presence of a stable social bond between participants is needed. The aim of this article is to analyze emotional energy as an outcome of successful interaction rituals in charismatic communities. Emotional energy is a concept that Randal Collins has formed, building on Durkheim, to analyze emotions in interaction by viewing them as “the main motivating force in social life”. This was studied by interviewing individuals on their emotions about their charismatic communities and daily life. When utilizing a self-report focus on subjective feelings, individuals may report information using different wordings relevant to any component of emotion. Special importance is placed on the cognitive processing of emotional episodes, which allows individuals to detect the relevance of each emotion, understand its causes and consequences, and communicate the emotional knowledge to others, including the researcher. The results show that, most of all, the emotions that cause some sort of pleasure, e.g., happiness and surprise, are the leading lights in narrating engagement in charismatic communities and faith. Faith also has a fear-regulating effect. Happiness as a mood is built both on experiences of God’s help and even more on one’s responsible way of life and the feeling of abandoning moral hesitation in favor of doing what is ethically right in life, which also regulates negative emotions. Collins’ theory focuses on emotional energy that is positive, but emotional experiences can also be negative, which do not contribute to the solidarity of a group. Full article

Suicidal ideation is a spectrum of contemplations, wishes, and preoccupations with suicide. Its prevalence is ambiguous in Iraq, especially among the youth. We aim to survey the prevalence of suicidal ideation among Iraqi students and explore its risk factors. We surveyed Iraqi undergraduate medical students (n = 496) using two psychometric tools, the PHQ-9 and Beck’s SSI-C. We also explored potential risk factors, including the students’ attributes, socio-demographics, and history of mental illnesses. The current study included males (23.8%) and females (76.2%) in their early twenties (21.73 ± 0.11). Concerning PHQ-9 and SSI-C, most students had either moderate (28%) or mild depression (27.8%), while those with suicidal ideation accounted for an alarming 64.9%. The strongest association existed between the SSI-C and PHQ-9 scores (p = 0.001, OR = 4.70). Other associations existed with the personal history of mental illness (p < 0.001, OR = 2.87) and the family history of suicidality (p = 0.006, OR = 2.28). Path analysis highlighted four suicidal ideation predictors, including the PHQ-9 score (standardized estimate = 0.41, p < 0.001), personal history of mental illness (0.16, p < 0.001), previous psychiatric consultation (0.12, p = 0.002), and family history of suicidality (0.11, p = 0.005). Suicidal ideation is highly prevalent among Iraqi students. Univariable testing, multivariable analyses, and structural modeling yielded congruent results. The students’ inherent rather than inherited attributes influenced the phenomenon the most, which is in harmony with Durkheim’s theory on the social roots of suicide. We encourage psychiatrists and psychology counselors to be vigilant concerning these risk factors among potential suicidal ideation victims. Full article

Emile Durkheim began The Elementary Forms of the Religious Life with an injunction: “In order to identify the simplest and most primitive religion that observation can make known to us, we must first define what is properly understood as a religion”. Almost simultaneously, Max Weber would begin the long section on the sociology of religion in his unfinished work Economy and Society by insisting, “To define ‘religion’, to say what it is, is not possible at the start of a presentation such as this. Definition can be attempted, if at all, only at the conclusion of the study” (1978, p. 399). Durkheim’s insistence and Weber’s reticence are equally surprising. By and large, Durkheim’s writings are relatively sparing of definitions. He did not generally bother to define words that were already in common currency. “Religion” is unquestionably the most notable counterexample. On the other hand, Weber was far more scrupulous—one might even say obsessive—about defining terms that were not specifically his own, including “capitalism”, “class”, and “bureaucracy” to select only a few examples. Durkheim’s long disquisition on the definition of “religion” was as radically atypical of his modus operandi as was Weber’s avoidance. The question of religion’s definition provides a fruitful window into their opposing analyses of non-European societies as a means of characterizing European modernity, ways that derive in important respects from early modern depictions of “savages” and “Orientals”. Full article

Research has long demonstrated that people who are religiously involved tend to be more shielded from suicide than those who are not, yet it has been less attentive to the conditions under which religiosity fails to inhibit suicidality. Since Durkheim’s 1897 Suicide investigated the link between religious affiliation and suicide rates, most of the related research has also taken a broadscale sociological approach, used simplistic measures of religiosity, and ignored spirituality. Virtually absent are more penetrating idiographic investigations into suicidal individuals’ lived experiences of religion and spirituality. This article aims to rectify that by presenting a qualitative study of eight suicide attempt survivors in the US. The complex convergences of religion/spirituality and suicidality in their lives are discussed. Religion and spirituality did palliate the participants’ suicidality, but only after their suicide attempts; prior to the attempts, religious factors aggravated and even induced suicidal urges. During the suicide attempts, meanwhile, religion and spirituality were inconsequential. The story of one participant, an ordained minister in the United Church of Christ, is highlighted to illustrate the findings. Recommendations for further research and suggestions for spiritually integrated approaches to care encounters with suicidal individuals are given. Full article

This article explores the relationship between communication technology and religion. While previous research has focused on how religious institutions and individuals use digital media, this article emphasizes the religious feelings digital media seem to invoke, with examples like the Jesus Phone or Kopimism. This is explained using theories from Religious Studies. Borrowing from Durkheim, digital media are examined as “sacred” and as “profane”. It is suggested that digital media can be both sacred and profane because hypermodern societies have sanctified the profane. More specifically, hypermodern societies have “killed” god and replaced it with the human, with everybody. It is then digital media—a tool that is meant to be owned by everybody and represent everybody—that take the place of the divine. This tool then, because it connects and communicates human needs and everyday thoughts (and not despite that), inspires feelings of awe and sanctity, even as we use it for the most profane activities. Full article

This paper calls for a broad conception of sacrifice to be developed as a resource for cultural sociology. It argues the term was framed too narrowly in the classical work of Hubert and Mauss. The later approach of Bataille permits a maximal understanding of sacrifice as non-utilitarian expenditures of money, energy, passion and effort directed towards the experience of transcendence. From this perspective, pilgrimage can be understood as a specific modality of sacrificial activity. This paper applies this understanding of sacrifice and pilgrimage to the annual Bayreuth “Wagner” Festival in Germany. Drawing on a multi-year mixed-methods study involving ethnography, semi-structured interviews and historical research, the article traces sacrificial expenditures at the level of individual festival attendees. These include financial costs, arduous travel, dedicated research of the artworks, and disciplines of the body. Some are lucky enough to experience transcendence in the form of deep emotional experience, and a sense of contact with sacred spaces and forces. Our study is intended as an exemplary paradigm case that can be drawn upon analogically by scholars. We suggest that other aspects of social experience, including many that are more ‘everyday’, can be understood through a maximal model of sacrifice and that a rigorous, wider comparative sociology could be developed using this tool. Full article

The present article explores the form of meditation called contemplation of the impure (Skt aśubha-bhāvanā; Ch. bújìng guān 不淨觀) and its meticulous description in a Chinese text produced in the early fifth century CE. It illustrates the problematic nature of the pure-impure polarity and suggests that, ultimately, “purity” refers to two different things. As a generic category, it can be understood as a mental construct resulting from the mind’s discursive functioning, which tends to be further complicated by cultural factors. The other avenue for interpreting “purity” is provided in this meditation manual, which describes how meditation on impurity leads to the direct perception of purity, and to the vision of a “pure land.” This stage is identified as a “sign” marking the completion of this contemplative practice. Examining the specific nature of this capstone event and some of its implications lies at the core of the research whose initial results are presented here. Although this particular Buddhist contemplation of the impure begins with mental images of decaying corpses, it culminates with the manifestation of a vision filling the practitioner with a sense of light and purity. This high point indicates when the practice has been successful, an event that coincides for practitioners with a time when they catch a glimpse of their true nature. The last section of this article further discusses the extent to which positing an intrinsically pure nature—one of the major innovations introduced by Buddhism in fifth-century China—could inform ethical views. Full article

The Basque conflict was one of the last ethnonationalist violent struggles in Western Europe, until the self-dissolution in 2018 of ETA (Euskadi ta Askatasuna, Basque Country and Freedom). The role played by some sectors of the Roman Catholic Church in the mediation efforts leading to this positive outcome has long been underestimated, as has the internal pluralism of the Church in this regard. This article specifically examines the transnational dimension of this mediation, including its symbolic aspect. The call to involve the Catholic institution transnationally was not limited to the tangible outcomes of mediation. The mere fact of involving transnational religious and non-religious actors represented a symbolic gain for the parties in the conflict struggling to impose their definitions of peace. Transnational mediation conveyed in itself explicit or implicit comparisons with other ethnonationalist conflicts, a comparison that constituted political resources for or, conversely, unacceptable constraints upon the actors involved. Full article

This article examines recent aggregate statistical data generated by Scottish Government medical bodies concerning suicide rates and the social contexts of those who die by suicide. It compares rates and trends with international studies. Inherent in the data sets explored are indications suggesting that suicide is patterned by variables such as gender, employment, class and marital status. Neoliberalism increases social disparities that influence patterns of suicide, resulting in anomie and alienation, disproportionately impacting the already disenfranchised. Using recent statistical data (2011–2017), the article offers a theorization of suicide through the lens of Emile Durkheim’s social causation model of suicide. Suicide is associated with risk factors inherent in social structures and political processes. Full article

This essay explores a few of the reasons for the failure of Western theories to capture Chinese religious experiences. It will include Durkheim’s insight that “The sacred … is society in disguised form” and variants of secularization theories in contrast to Confucian ones, especially Xunzi’s theory about ritual, read as representative of religion. This article will examine the impossibility of asserting a straightforward claim, without exception, that could capture the three thousand years of historical and contemporary diversity manifested by the three institutional religions (Confucianism, Daoism, and Buddhism), the continuous formation of popular religious movements, ever developing sectarian groups, and pan-Chinese quasi-religious practices like ancestor veneration, divination, healing practices and the like. The study will start by looking at variable categories used in the study of different religions, the similarities in assumptions among the three institutional religions such as the “good” and self-cultivation, and the central place of secularization theory in the contemporary study of Chinese religions. A theoretical orientation of both flexibility and indeterminacy is suggested based on indigenous ideas. Full article