From Obscenity Outside to Addiction Within

2019 ◽  
pp. 17-37
Author(s):  
Samuel L. Perry
Keyword(s):  
Conservative Protestant ◽  
Conservative Protestantism ◽  
Pornography Use ◽  
1960S And 1970S ◽  
The 1960S ◽  
The Relationship ◽  
The Church ◽  
Conservative Protestants ◽  
Over Time

Chapter 1 provides a historical and statistical overview of how the relationship between conservative Protestantism and pornography has changed over time. Conservative Protestants generally did not seek to confront pornography as a threat to the church until the 1960s and 1970s. Initially, conservative Protestants wanted to ban pornography through legal means. However, as pornography became more available to the general public and was accepted in the broader society, conservative Protestant leaders became more concerned that church members were also regularly viewing pornography. Today, conservative Protestants describe pornography use as an addiction and believe it is affecting a large proportion of churchgoers, especially men. Conservative Protestant leaders no longer operate under the belief that they can keep pornography away from young people but, rather, feel they must focus their efforts on helping those who are already addicted.

Introduction

2019 ◽  
pp. 1-16
Author(s):  
Samuel L. Perry
Keyword(s):  
The United States ◽  
Sexual Practices ◽  
Modern Media ◽  
Conservative Protestantism ◽  
Pornography Use ◽  
Media And Technology ◽  
Christian Men ◽  
Christian Leaders ◽  
The Church ◽  
Conservative Protestants

The book’s introduction begins by describing the growing use and acceptance of pornography in the United States in order to frame the dilemma confronting conservative Protestants. Conservative Protestants’ connections to modern media and technology leave them vulnerable to the allure of pornography. Today, Christian leaders lament that many young Christian men (and increasingly women) are being ravaged by porn use, with devastating consequences for their spiritual lives, service to the church, and families. The introduction also explains how the book advances research on pornography’s effects by focusing on how culture links sexual practices like porn use with human identity and relationships. Conservative Protestantism provides a prime example of a subculture with a relatively coherent and salient approach to pornography use that can be contrasted with what is becoming a more coherent, secular approach. The introduction defines several subcultural distinctives of conservative Protestantism that shape their experiences of pornography in unique ways.

So Help Me God (or Whatever Works)

2019 ◽  
pp. 147-176 ◽  
Author(s):  
Samuel L. Perry
Keyword(s):  
Close Relationships ◽  
Pragmatic Approach ◽  
Conservative Protestant ◽  
Conservative Protestantism ◽  
Pornography Use ◽  
Conservative Protestants

Chapter 6 describes how conservative Protestants approach the challenge of trying to stop using pornography. It begins with the observation that different groups within conservative Protestantism advocate for different approaches to quitting pornography use. Some advocate more practical approaches based on contemporary psychology. Others advocate a more “biblical” and “idealistic” approach, believing that true transformation must take place in the heart first. Drawing heavily on content from sexual-purity manuals along with interviews with pastors and lay conservative Protestants, this chapter shows that conservative Protestant pastors seem to give rather mixed counsel when it comes to their parishioners regarding quitting pornography. Also, lay conservative Protestants seem to employ a pragmatic approach to quitting pornography use, and are often most successful when they combine close relationships of accountability with proactive steps to eliminate access to pornography.

The Fragmentation of the Palestinian Political Field

2018 ◽  
Vol 11 (1-2) ◽  
pp. 189-216
Author(s):  
Jamil Hilal
Keyword(s):  
Women Workers ◽  
Political Leadership ◽  
The Political ◽  
Political Field ◽  
Cultural Field ◽  
National Representation ◽  
1960S And 1970S ◽  
The 1960S ◽  
Palestinian National Movement ◽  
The Relationship

The mid-1960s saw the beginnings of the construction of a Palestinian political field after it collapsed in 1948, when, with the British government’s support of the Zionist movement, which succeeded in establishing the state of Israel, the Palestinian national movement was crushed. This article focuses mainly on the Palestinian political field as it developed in the 1960s and 1970s, the beginnings of its fragmentation in the 1990s, and its almost complete collapse in the first decade of this century. It was developed on a structure characterized by the dominance of a center where the political leadership functioned. The center, however, was established outside historic Palestine. This paper examines the components and dynamics of the relationship between the center and the peripheries, and the causes of the decline of this center and its eventual disappearance, leaving the constituents of the Palestinian people under local political leadership following the collapse of the national representation institutions, that is, the political, organizational, military, cultural institutions and sectorial organizations (women, workers, students, etc.) that made up the PLO and its frameworks. The paper suggests that the decline of the political field as a national field does not mean the disintegration of the cultural field. There are, in fact, indications that the cultural field has a new vitality that deserves much more attention than it is currently assigned.

African and African American Religions in the Early Americas

2018 ◽  
Author(s):  
Jason Young
Keyword(s):  
African American ◽  
Belief Systems ◽  
Subsequent Development ◽  
Religious Practices ◽  
African American Religion ◽  
African Religion ◽  
1960S And 1970S ◽  
The 1960S ◽  
New Generation ◽  
The Relationship

This chapter chronicles the relationship between African religious practices on the continent and African American religion in the plantation Americas in the era of slavery and the transatlantic slave trade. A new generation of scholars who emerged in the 1960s and 1970s have demonstrated not only that African religious practices exhibit remarkable subtlety and complexity but also that these cultures have played significant roles in the subsequent development of religious practices throughout the world. Christianity, Islam, and traditional African religion comprised a set of broad and varied religious practices that contributed to the development of creative, subtle, and complex belief systems that circulated around the African Diaspora. In addition, this chapter addresses some of the vexed epistemological challenges related to discussing and describing non-Western ritual and religious practices.

scholarly journals Mediating Trauma and Anxiety: Letters to Françoise Dolto, 1976-1978

2020 ◽  
Author(s):  
Richard Bates
Keyword(s):  
Later Life ◽  
Child Rearing ◽  
Psychological Consequences ◽  
Psychoanalytic Understanding ◽  
1960S And 1970S ◽  
The 1960S ◽  
Childhood Traumas ◽  
The Relationship

AbstractFrançoise Dolto (1908-88) was a prominent French cultural figure thanks to her practice of dispensing psychoanalytically-informed child-rearing advice via the radio. From 1976 to 1978, on her show Lorsque l’enfant paraît, she responded to thousands of letters sent in by listeners requesting help with parenting problems and personal questions of a psychological nature. The article explores Dolto’s cultural position as a child psychoanalyst – understood in the 1960s and 1970s as a radical profession – but from a conservative, Catholic background. It then examines a sample of the letters sent in to her show, analysing the demographics of the correspondents and highlighting their most common concerns. Finally the article studies the relationship between psychoanalysis and trauma. It indicates the anxiety that a psychoanalytic understanding can cause, by reinforcing parents’ fears that childhood traumas are common, can be created unwittingly by parents, and lead to major psychological consequences in later life.

O początkach wychowania seksualnego w Polsce i kontestacji młodzieżowej na Zachodzie – zapis ostatniego wywiadu z Profesorem Andrzejem Jaczewskim

2021 ◽  
pp. 188-205
Author(s):  
Julia Stępniewska ◽  
Piotr Zańko ◽  
Adam Fijałkowski
Keyword(s):  
Sex Education ◽  
Auxiliary Function ◽  
Sexual Revolution ◽  
Sexual Education ◽  
The West ◽  
The Social ◽  
1960S And 1970S ◽  
The 1960S ◽  
The University ◽  
The Relationship

In this text, we ask about the relationship between sexual education in Poland in the 1960s and 1970s with the cultural contestation and the moral (including sexual) revolution in the West as seen through the eyes of Prof. Andrzej Jaczewski (1929–2020) – educationalist, who for many years in 1970s and 1980s conducted seminars at the University of Cologne, pediatrician, sexologist, one of the pioneers of sexual education in Poland. The movie “Sztuka kochania. Historia Michaliny Wisłockiej” (“The Art of Love. The Story of Michalina Wisłocka” [1921–2005]), directed in 2017 by Maria Sadowska, was the impulse for our interview. After watching it, we discovered that the counter-cultural background of the West in the 1960s and 1970s was completely absent both in the aforementioned film and in the discourse of Polish sex education at that time. Moreover, Andrzej Jaczewski’s statement (July 2020) indicates that the Polish concept of sexual education in the 1960s and 1970s did not arise under the influence of the social and moral revolution in the West at the same time, and its originality lay in the fact that it was dealt with by professional doctors-specialists. We put Andrzej Jaczewski’s voice in the spotlight. Our voice is usually muted in this text, it is more of an auxiliary function (Chase, 2009). Each of the readers may impose their own interpretative filter on the story presented here.

scholarly journals “Viajando em Jesus”: os evangélicos norte-americanos e a contracultura

2020 ◽  
pp. 924
Author(s):  
Axel R. Schäfer
Keyword(s):  
Christian Right ◽  
The United States ◽  
Political Mobilization ◽  
Political Movement ◽  
Cultural Form ◽  
Conservative Protestant ◽  
New Christian Right ◽  
The 1960S ◽  
The Right ◽  
The Relationship

The political mobilization of conservative Protestants in the United States since the 1970s is commonly viewed as having resulted from a “backlash” against the alleged iniquities of the 1960s, including the excess-es of the counterculture. In contrast, this article maintains that conservative Protestant efforts to infiltrate and absorb the counterculture contributed to the organizational strength, cultural attractiveness, and politi-cal efficacy of the New Christian Right. The essay advances three arguments: First, that evangelicals did not simply reject the countercultural ideas of the 1960s, but absorbed and extended its key sentiments. Second, that conservative Protestantism’s appropriation of countercultural rhetoric and organizational styles played a significant role in the right-wing political mobilization of evangelicals. And third, that the merger of evan-gelical Christianity and countercultural styles, rather than their antagonism, ended up being one of the most enduring legacies of the sixties. In revisiting the relationship between the counterculture and evangelicalism, the essay also explores the larger implications for understanding the relationship between religion and poli-tics. The New Christian Right domesticated genuinely insurgent impulses within the evangelical resurgence. By the same token, it nurtured the conservative components of the counterculture. Conservative Protestant-ism thus constituted a political movement that channeled insurgencies into a cultural form that relegitimized the fundamental trajectories of liberal capitalism and consumerist society.

Out of Empire into Socialist Modernity

2021 ◽  
Vol 41 (1) ◽  
pp. 56-70
Author(s):  
Steffi Marung
Keyword(s):  
Soviet Union ◽  
Eastern Europe ◽  
Intellectual History ◽  
Post Colonial ◽  
The Soviet Union ◽  
History Of ◽  
1960S And 1970S ◽  
The 1960S ◽  
The Relationship

AbstractIn this article the Soviet-African Modern is presented through an intellectual history of exchanges in a triangular geography, outspreading from Moscow to Paris to Port of Spain and Accra. In this geography, postcolonial conditions in Eastern Europe and Africa became interconnected. This shared postcolonial space extended from the Soviet South to Africa. The glue for the transregional imagination was an engagement with the topos of backwardness. For many of the participants in the debate, the Soviet past was the African present. Focusing on the 1960s and 1970s, three connected perspectives on the relationship between Soviet and African paths to modernity are presented: First, Soviet and Russian scholars interpreting the domestic (post)colonial condition; second, African academics revisiting the Soviet Union as a model for development; and finally, transatlantic intellectuals connecting postcolonial narratives with socialist ones. Drawing on Russian archives, the article furthermore demonstrates that Soviet repositories hold complementary records for African histories.

Oye Shelly

2018 ◽  
pp. 33-66
Author(s):  
Miroslava Chávez-García
Keyword(s):  
English Language ◽  
Letter Writing ◽  
Imperial Valley ◽  
Green Card ◽  
1960S And 1970S ◽  
The 1960S ◽  
Working And Living Conditions ◽  
Cultural Tools ◽  
The U.S

To explore the ways in which migrants negotiated longing, gender, intimacy, courtship, marriage, and identity across the U.S.-Mexico borderlands in the 1960s and 1970s, chapter 1 opens by examining and analyzing the broader racial, labor, and environmental contexts shaping José Chávez’s—the author’s father—experience as a Mexican laborer in Imperial Valley in the 1950s and 1960s. Specifically, it pays attention to working and living conditions in el valle and how those contributed to his loneliness, isolation, and ambivalence as a border dweller, despite his status as a green card holder and his ability to engage in return migration. Next, it examines letter writing as a form of courtship as detailed in the love letters he crafted and the cultural tools—stylized letter writing, the English language, portraits, songs, movies, and the radio—he drew upon to convince Maria Concepción “Conchita” Alvarado—the author’s mother—to accept his marriage proposal. Finally, it shows that while Conchita never formally agreed to the nuptials, she walked down the aisle and married José, an act that set her life on a new course. Indeed, within a few days, she left her hometown and relocated with José to the Mexicali-Calexico border, where they set out to create a new future for themselves.

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