An approach is outlined toward imaginary projections upon presents and futures at the turn of the current millennium. The religiosity or the passionate intensity of commitment to imaginary projections is stressed, particularly the way that these may give rise to innovative social and political directions especially in current globalizing circumstances. While new religions of a millenarian character are referred to, the general concern is with the form of new conceptions of political and social processes that are by no means confined to what are usually defined as religions.
In Pursuit of the New Millennium
Bruce Kapferer, Annelin Eriksen, and Kari Telle
This essay analyses the changing religiosity of the Hungarian youth population between the ages of 15 and 29 after the millennium. The basis for this empirical investigation is provided by the three waves (2000, 2004, 2008) of the National Youth Study. From their results, a similar picture emerges on the religiosity of the youth as from other nation-wide surveys, in relation to the whole adult population. Since the first Youth Study a slow but steady decline has been witnessed in different dimensions of religiosity (practice, faith, self-classification). It is especially salient for institutionalised religiosity. At the same time, the vast majority of the Hungarian youth confess to believing in some kind of supernatural instance, though not necessarily a traditional Christian one.
The socio-demographical background to the differences in religiosity can be partly explained by the secularisation theory, but the effects of an expanded religious education are present too. In contrast to the secularisation thesis, however, the transmission of traditional religious conviction is much more likely in families with better educational backgrounds than other parts of the society, a phenomenon which points to a more and more elite type of church religiosity in Hungary.
Continuity and Change, 1945–1989
This article questions the claim that in Romania, the post-1990 period was one of radically greater freedom in religious matters, as well as greater religiosity on the part of the population. Instead, it suggests that continuity be er encapsulates the development of religiosity—religious beliefs and their embodiment in specific practices— among Orthodox Christians in Romania in the twentieth century. It also makes visible important imbalances, gaps, and faulty assumptions about the importance of institutions in the daily religious practices and beliefs of most Orthodox populations in the historiography on Orthodoxy in Romania. Scholars have failed to see continuities and have embraced analytical frameworks that stress change, especially around the communist takeover period (1945–1949) and the fall of communism (1989–1990). Central to re-evaluating this trajectory are two aspects of Orthodoxy in Romania: (1) most believers live in the countryside; and (2) women have remained central to the development and maintenance of religious practices in ways that cannot be accounted for through any institutional analysis of the Orthodox Church, because of its both implicit and explicit misogyny.
A System Justification Perspective
Vivienne Badaan, John T. Jost, Danny Osborne, Chris G. Sibley, Joaquín Ungaretti, Edgardo Etchezahar, and Erin P. Hennes
religiosity help to account for variability in resistance versus acquiescence to the societal status quo. We close with a brief discussion of psychological factors, which are often overlooked in the disciplines of sociology, political science, and other social
Parishioner Anxieties and Diocesan Perspectives on Russian Orthodoxy
Alexandra S. Antohin
The realities of Magadan's Soviet past have greatly influenced how the Russian Orthodox Church characterizes the city as devoid of a strong Church legacy. This article discusses how the imprint of underground approaches to religion remains today in the form of traditions of hidden practice, religious engagement, and expression without direct church involvement. Using material from ethnographic research of a Russian Orthodox diocese, this article argues that hidden practice—initially precipitated by historical circumstances—is now being exercised by some Orthodox Christians as a choice. The article is based primarily on ethnographic interviews with members of the clergy of the Russian Orthodox Church in Magadan
Shi‘i Ritual Lamentation and the Pious Publics of Lebanon
Fouad Gehad Marei
actors and pious publics cultivate pious selves and socialize subjects into this-worldly-oriented modes of Shi‘i religiosity. This article is an inquiry into how sensory-affective states of ritual lamentation serve as a medium for the cultivation of
Sacrifice, Anti-sacrifice, and the Rearticulations of Conflict in Sri Lanka
shared spaces of Sinhala-Tamil religiosity at sites such as Munneswaram; and (b) Sinhala Buddhist politicians are widely rumored to participate in animal sacrifices at such sites, particularly to shore up their power to perform in the political realm
A Journey along the Iranian Collective Memory in Iran-Iraq War Memorial Sites
sacrality, religiosity and spirituality that are infused in the war, and the Iranian state promotes these notions through various apparatuses and parastatal organisations. One such apparatus is the organisation for Preservation of Heritage of the Sacred
The Cosmopolitics of an Apparently Non-religious Practice
Sergio González Varela
religious and spiritual relation explicit, mestres have created a ‘standard’ interpretation that affirms that capoeira borrows its spirituality from the religiosity of Afro-Brazilian Candomblé ( Abib 2006 ; Parés 2006 ). One wonders if this is all there
religiosity, often overlooked or archaic in character, but also a powerfully critical and reflexive dimension, able to excavate and translate redemptive forces. These forces are extracted out of the past, retrieved both as questions that reframe the present