(Non)Religious Diversity and correlation of religious, spiritual and secular in the consciousness of modern man

Non-religious diversity is growing in the world nowadays. In the current context it is understood not as a diversity of faiths, religions, non-religions, etc., but as a variety of types of non-religious consciousness and categories of non-religious identity. The article covers only a few aspects of this vast topic. First, the theoretical prerequisites and substantiations for the change in the Western non-religious identity taking place during the transition from the Westphalian to the post-Westphalian system of religious governance and the emergence of a special type of pluralism that is formed in the process of dedifferentiation of religion, globalization and the transformation of the “religion of place and nation” into a transnational religion “without place and nation”, when the ratio of religious, spiritual and secular in the mind of a postmodern person changes. Second, the author analyses the origins and causes of this transformation of non-religious consciousness in the "long 1960s". Third, the author traces the evolution of such types of non-religious diversity as “spiritual but not religious”, “none” and “post-protestants” and the concept of “spirituality” that connects them. The category "spiritual but not religious", sometimes perceived as dubious and unconvincing, appearing in the context of countercultural spirituality, in the author´s opinion, is very important for understanding Western, especially American irreligiousness in general and the processes taking place today in particular. The processes that are associated with the growth of "none" and the proliferation of "post-Protestants" related to the Woke culture, who claim the role of "saviours of humanity", attaching more importance to the "new post-Protestant ethics" (rather than religion and tradition), seeking to politicise religion, to sacralise politics, race and gender relations. Rejecting the "old religion" and proclaiming a "new ethics", moving from the ideals of diversity, universal tolerance and political correctness to "militant moralism and cruel dogmatism”, they confirm the idea of "complex irreligiousness" in the era of "late modernity", that seems to be a sign of the times and requires close attention of scientists.

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Mind Cure

10.1093/oso/9780190864248.001.0001 ◽

2019 ◽

Cited By ~ 1

Author(s):

Wakoh Shannon Hickey

Keyword(s):

White Male ◽

Late Nineteenth Century ◽

Scientific Psychology ◽

Race And Gender ◽

History Of ◽

And Performance ◽

And Gender ◽

First Americans ◽

The Mind ◽

Political Economic

Mindfulness is widely claimed to improve health and performance, and historians typically say that efforts to promote meditation and yoga therapeutically began in the 1970s. In fact, they began much earlier, and that early history offers important lessons for the present and future. This book traces the history of mind-body medicine from eighteenth-century Mesmerism to the current Mindfulness boom and reveals how religion, race, and gender have shaped events. Many of the first Americans to advocate meditation for healing were women leaders of the Mind Cure movement, which emerged in the late nineteenth century. They believed that by transforming their consciousness, they could also transform oppressive circumstances in which they lived, and some were activists for social reform. Trained by Buddhist and Hindu missionaries, these women promoted meditation through personal networks, religious communities, and publications. Some influenced important African American religious movements, as well. For women and black men, Mind Cure meant not just happiness but liberation in concrete political, economic, and legal terms. The Mind Cure movement exerted enormous pressure on mainstream American religion and medicine, and in response, white, male doctors and clergy with elite academic credentials appropriated some of its methods and channeled them into scientific psychology and medicine. As mental therapeutics became medicalized, individualized, and then commodified, the religious roots of meditation, like the social justice agendas of early Mind Curers, fell away. After tracing how we got from Mind Cure to Mindfulness, this book reveals what got lost in the process.

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Testing the Truth of Phrenology: Knowledge Experiments in Antebellum American Cultures of Science and Health

Medical History ◽

10.1017/mdh.2019.31 ◽

2019 ◽

Vol 63 (3) ◽

pp. 352-374

Author(s):

Carla Bittel

Keyword(s):

Nineteenth Century ◽

Archival Research ◽

Race And Gender ◽

Natural Knowledge ◽

Race And Class ◽

Experimental Environment ◽

Marriage Partner ◽

And Gender ◽

The Mind

In the first half of the nineteenth century, many Americans visited phrenological practitioners. Some clients were true believers, who consulted phrenology to choose an occupation, select a marriage partner and raise children. But, as this article demonstrates, many others consumed phrenology as an ‘experiment’, testing its validity as they engaged its practice. Consumers of ‘practical phrenology’ subjected themselves to examinations often to test the phrenologist and his practice against their own knowledge of themselves. They also tested whether phrenology was true, according to their own beliefs about race and gender. While historians have examined phrenology as a theory of the mind, we know less about its ‘users’ and how gender, race and class structured their engagement. Based on extensive archival research with letters and diaries, memoirs and marginalia, as well as phrenological readings, this study reveals how a continuum of belief existed around phrenology, from total advocacy to absolute denunciation, with lots of room for acceptance and rejection in between. Phrenologists’ notebooks and tools of salesmanship also show how an experimental environment emerged where phrenologists themselves embraced a culture of testing. In an era of what Katherine Pandora has described as ‘epistemological contests’, audiences confronted new museums, performances and theatres of natural knowledge and judged their validity. This was also true for phrenology, which benefited from a culture of contested authority. As this article reveals, curiosity, experimentation and even scepticism among users actually helped keep phrenology alive for decades.

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A Journey Worth Traveling

Overcoming Barriers for Women of Color in STEM Fields - Advances in Human and Social Aspects of Technology ◽

10.4018/978-1-7998-4858-5.ch006 ◽

2020 ◽

pp. 116-140

Author(s):

Pamela E. Scott-Johnson ◽

Pamela M. Leggett-Robinson

Keyword(s):

African American ◽

African American Women ◽

African American Woman ◽

American Woman ◽

Women In Science ◽

African American Female ◽

Race And Gender ◽

Professional Experiences ◽

And Gender ◽

The Times

Women of color have historically been underrepresented across the sciences. Neuroscience is no exception. Unfortunately, few studies have examined or shed light on how the dual presence of race and gender affects the educational and professional experiences of African American women in science. This chapter will reflect upon the journey of being an African American woman of science (psychology and neuroscience) in the academy and the blessings not abundantly clear. Through a critical lens, recognizing how the journey would have been more difficult without the supportive network of individual and the critical importance of Historically Black Colleges and Universities. Understanding the context of the times and the need to develop networks that facilitate success of future generations of African American female scholars is crucial.

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Religious Group Discrimination

10.1093/oxfordhb/9780199363643.013.11 ◽

2015 ◽

Author(s):

Sonia Ghumman ◽

Ann Marie Ryan

Keyword(s):

Religious Diversity ◽

Religious Group ◽

Religious Discrimination ◽

Work Context ◽

Race And Gender ◽

Protected Class ◽

And Gender ◽

Practical Implications

According to the laws of many countries, religion is a protected class and religious discrimination in the workplace on the basis of one’s religion is prohibited. However, due to various factors (e.g., sociopolitical events, increases in religious diversity), religious discrimination claims have been on the rise since the early 2000s, thus necessitating the need for researchers and practitioners alike to gain a deeper understanding of religious discrimination in the workplace. Consequently, the purpose of this chapter is to review the workplace religious discrimination literature. The chapter highlights why religion has come to be a stigmatized characteristic in the work context, how it is unique in regard to other protected classes such as race and gender, and what are the specific contributors of workplace religious discrimination. It also offers several directions for future areas of research and practical implications for managers.

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Referral Patterns for Youths Identified at Risk for Suicide by Trained Gatekeepers

Crisis ◽

10.1027/0227-5910/a000114 ◽

2012 ◽

Vol 33 (2) ◽

pp. 113-119 ◽

Cited By ~ 10

Author(s):

Michael S. Rodi ◽

Lucas Godoy Garraza ◽

Christine Walrath ◽

Robert L. Stephens ◽

D. Susanne Condron ◽

...

Keyword(s):

Suicide Prevention ◽

Demographic Characteristics ◽

Service Access ◽

Referral Patterns ◽

Race And Gender ◽

Lee Smith ◽

Prevention Behavior ◽

Key Variables ◽

And Gender ◽

To Receive

Background: In order to better understand the posttraining suicide prevention behavior of gatekeeper trainees, the present article examines the referral and service receipt patterns among gatekeeper-identified youths. Methods: Data for this study were drawn from 26 Garrett Lee Smith grantees funded between October 2005 and October 2009 who submitted data about the number, characteristics, and service access of identified youths. Results: The demographic characteristics of identified youths are not related to referral type or receipt. Furthermore, referral setting does not seem to be predictive of the type of referral. Demographic as well as other (nonrisk) characteristics of the youths are not key variables in determining identification or service receipt. Limitations: These data are not necessarily representative of all youths identified by gatekeepers represented in the dataset. The prevalence of risk among all members of the communities from which these data are drawn is unknown. Furthermore, these data likely disproportionately represent gatekeepers associated with systems that effectively track gatekeepers and youths. Conclusions: Gatekeepers appear to be identifying youth across settings, and those youths are being referred for services without regard for race and gender or the settings in which they are identified. Furthermore, youths that may be at highest risk may be more likely to receive those services.

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