The search found 96 results in 0.026 seconds.
Search results
-
Guided by the stress process tradition, complex links between religion and mental health have received growing attention from researchers. This study gauges individuals’ public and private religiosity, uses a novel measure of environmental stress—negative media portrayal of religion—and presents two divergent hypotheses: (1) religiosity as stress-exacerbating attachment to valued identities producing mental health vulnerability to threat and (2) religiosity as stress-buffering social psychological resource.
-
The Charleston Emanuel African Methodist Episcopal Church (AMEC) survivors’ forgiveness of the racially motivated shootings prompted our research of the association between religion, discrimination-related anger, and psychological distress among black Americans. Using the first representative national sample of Caribbean black Americans, the National Survey of American Life, we examine if discrimination-related anger produces more psychological distress for African Americans than Caribbean black Americans and if religious emotional support lowers distress from discrimination-related anger.
-
This article complicates a popular notion that conservative religions are incompatible with sexual expression and pleasure. Case studies from Orthodox Judaism and evangelical Protestant Christianity demonstrate a breadth of sexual expressions and negotiations of desire and sin that defy the association of conservative religions with sexual repression.
-
A sociologist of religion, culture, and globalization captures all three at work in Antwerp.
-
The process of leaving deeply meaningful and embodied identities can be experienced as a struggle against addiction, with continuing cognitive, emotional, and physiological responses that are involuntary, unwanted, and triggered by environmental factors. Using data derived from a unique set of in-depth life history interviews with 89 former U.S. white supremacists, as well as theories derived from recent advances in cognitive sociology, we examine how a rejected identity can persist despite a desire to change.
-
This paper examines how a group of white ethnic, mostly Italian American, Catholics participate in ethno-religious place making in a predominantly Latino church. In light of a growing number of Latino parishioners, white ethnic church members engage in place making activities to ascribe a white ethno-religious identity to place. Drawing on participant observations, interviews, and archival documents, I examine the impetus behind, and strategies used, in making ethno-religious place. I find that place attachment and group threat drive white ethnics to make place.
-
by Rebecca Tiger in the Fall 2017 Contexts
As America’s opiate epidemic rages on, calls for “treatment not punishment” dominate the national media. The hypocrisy of this response is not lost on a range of commentators: the reported move away from criminalization, they argue, is yet another example of racist drug policy. White people get treatment and poor people of color get punishment. Again.
-
Social science has long operated under the assumption that enchantment, seeking out this-worldly manifestations of the supernatural, impedes the cultivation of self-discipline. How, then, to account for a Christian brotherhood whose testimonial practice is at once enchanting and disciplining of the self?
-
This article investigates how people make sense of ruptures in the flow of everyday life as they enter new experiential domains. Shifts in being-in-time create breaks in the natural attitude that offer the opportunity to register national—or, for example, religious, gender, or class—experiences. People interpret ruptures in perception and proprioception by drawing connections with domains in which similar or contrasting kinds of disruption are evident.
-
My So-called Enemy, directed by Lisa Gossels, follows six Palestinian and Israeli teenage girls over a period of seven years (2002–2009). These women participated in a woman’s leadership program called Building Bridges for Peace back in 2002. The girls come from various religious backgrounds and have varying experiences of the Israeli-Palestinian conflict. The girls, who live only a few hours from each other in the Middle East, travel to Bridgeton, New Jersey, to rediscover the humanity of their “enemy” and learn about the narrative(s) of the “other” in the Israeli-Palestinian conflict.
