Educated with Distinction

2019 ◽  
Vol 62 (1) ◽  
pp. 222-256
Author(s):  
Christian Sassmannshausen
Keyword(s):  
Considerable Proportion ◽  
Female Education ◽  
New Schools ◽  
Religious Groups ◽  
Educational Decisions ◽  
Christian Families ◽  
Imperial Reforms

AbstractBeginning in the 1850s, the Ottoman Empire’s educational landscape expanded and diversified. During this era of imperial reforms, discourses around education increasingly focused on the importance of female education. This article uses census material from Tripoli in today’s Lebanon to explore the experiences of students in the wake of these shifts. It examines literacy rates across different social and religious groups and the extent to which educational decisions parents made were biased by gender and class. The analysis reveals that the rate of Muslim boys’ literacy was high even before new schools opened starting in the 1850s. As for the post-reform developments, it shows that although around a quarter of propertied families decided to send their sons and daughters to school, a considerable proportion of Muslim and Christian families privileged sons alone. Still, reforms allowed a number of groups in the generations between 1860 and 1910 to achieve higher rates of literacy, including Muslim and Christian girls as well as the children of artisans.

Interpreting the Disparity in Educational Attainment among Various Socio-religious Groups in India

2017 ◽  
Vol 6 (1) ◽  
pp. 73-89 ◽  
Author(s):  
Anjan Ray Chaudhury
Keyword(s):  
Educational Achievement ◽  
Significant Proportion ◽  
School Age Children ◽  
School Age ◽  
Religious Groups ◽  
Inequality Decomposition ◽  
Educational Decisions ◽  
Related Factors ◽  
Response Effect ◽  
Educational Participation

This study is an attempt to identify the origin of disparity in educational participation and educational achievement among various socio-religious groups in India. To accomplish this objective, we run the logistic model of regression to estimate the differential influences of the monetary returns to education and some personal, household and community-related factors affecting educational decisions of the school-age children across the groups. Then we use the method of inequality decomposition applicable for logit/probit model and decompose the existing inequality in the proportion of educational participation between some pairs of the socio-religious groups into ‘response effect’ and ‘attribute effect’. It is observed that there exists sharp disparity in educational participation among the various groups. A rise in estimated returns enhances the educational decisions of the members of the disadvantaged groups irrespective of their age and levels of education, but it can enhance the educational decisions of the members of the advantaged groups only at the upper end of their school-age. The percentage contribution of the ‘response effect’ of disparity in the rate of educational participation between Hindu-others and Muslims is greater compared to that of the ‘attribute effect’, but the former declines with the rise in the level of education. However, a significant proportion of the disparities in the educational participation between Hindu-others and Hindu-SC, and Hindu-others and Hindu-ST, is attributed to the characteristic differences at all levels of education except the middle.

From Spiritualism to Theosophy: “Uplifting” a Democratic Tradition

1993 ◽  
Vol 3 (2) ◽  
pp. 197-216 ◽  
Author(s):  
Stephen Prothero
Keyword(s):  
Religious Movements ◽  
New Religious Movements ◽  
American Religion ◽  
Religious Groups ◽  
Democratic Tradition ◽  
The Status ◽  
Taboo Topics

The status reversal ritual that American religious historiography has undergone in the last two decades has done much to “mainstream” previously taboo topics within the field. Many religious groups once dismissed as odd and insignificant “cults” are now seen as “new religious movements” worthy of serious scrutiny. One subject that has benefited from this reversal of fortunes is theosophy. Thanks to the work of scholars such as Robert Ellwood and Carl Jackson, theosophists are now part of the story of American religion. Exactly what part they are to play in that story remains, however, unclear.

Religious Uses of Licit and Illicit Psychoactive Substances in a Branch of the Santo Daime Religion

2008 ◽  
Vol 2 (3) ◽  
pp. 393-414 ◽  
Author(s):  
Edward MacRae
Keyword(s):  
Substance Use ◽  
Psychoactive Substance ◽  
Psychoactive Substances ◽  
Religious Groups ◽  
Santo Daime ◽  
Brazilian Society ◽  
Psychoactive Substance Use ◽  
Constant Source

The article deals with the different effects of tolerant and prohibitionist policies associated with psychoactive substance use in Brazil. Whereas the licit use of ayahuasca has been successfully incorporated into mainstream Brazilian society, the ritual use of cannabis by one of the Santo Daime religious groups has never been fully accepted and remains a constant source of problems for the ayahuasca churches, their followers and society at large.

Ethics of Conducting Virtual Ethnography on Visual Platforms

2018 ◽  
Vol 12 (2) ◽  
pp. 163-178
Author(s):  
Kayla Wheeler
Keyword(s):  
African American ◽  
Online Community ◽  
Gender Segregation ◽  
Religious Groups ◽  
Virtual Ethnography ◽  
History Of ◽  
Standard Set ◽  
Potential Risks ◽  
Visually Based ◽  
Diverse Groups

For scholars, the internet provides a space to study diverse groups of people across the world and can be a useful way to bypass physical gender segregation and travel constraints. Despite the potential for new insights into people’s everyday life and increased attention from scholars, there is no standard set of ethics for conducting virtual ethnography on visually based platforms, like YouTube and Instagram. While publicly accessible social media posts are often understood to be a part of the public domain and thus do not require a researcher to obtain a user’s consent before publishing data, caution must be taken when studying members of a vulnerable community, especially those who have a history of surveillance, like African-American Muslims. Using a womanist approach, the author provides recommendations for studying vulnerable religious groups online, based on a case study of a YouTube channel, Muslimah2Muslimah, operated by two African-American Muslim women. The article provides an important contribution to the field of media studies because the author discusses a “dead” online community, where users no longer comment on the videos and do not maintain their own profiles, making obtaining consent difficult and the potential risks of revealing information to an unknown community hard to gauge.

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