Traditions and the Imagined Past in Russian Anastasian Intentional Communities

This article* deals with the concept of tradition and the interpretation of the Vedic past in Russian intentional communities. The movement is based on the book series The Ringing Cedars of Russia (Zvenyashchiye kedry Rossii) by Vladimir Megre published in the 1990s. The main heroine of these books is Anastasia, who shares with the author her knowledge of the ancient ancestors. Some readers take her advice and build a new kind of intentional community – ‘kin domain’ settlements (rodovyye pomestiya). The Anastasians tend to restore lost traditions, which are usually associated with Russia’s pre-Christian past. Traditional culture is understood as a conservative and utopian lifestyle that existed in the Vedic Age during the time of the Vedrus people. The commodification of local culture and tradition is one of the resources that ecovillagers try to use. The ‘traditional’ and ‘organic’ labels increase the price of many of their goods and services. One of the most popular products made by intentional communities is Ivan-chay (‘Ivan tea’), declared an indigenous and authentic beverage of the Russian people.

Altruistic punishment in modern intentional communities

Evolutionists studying human cooperation disagree about how to best explain it. One view is that humans are predisposed to engage in costly cooperation and punishment of free-riders as a result of culture/gene coevolution via group selection. Alternatively, some researchers argue that context-specific cognitive mechanisms associated with traditional neo-Darwinian self- and kin-maximization models sufficiently explain all aspects of human cooperation and punishment. There has been a great deal of research testing predictions derived from both positions; still, researchers generally agree that more naturalistic data are needed to complement mathematical modeling and laboratory and field experiments. Most of these data have been obtained from small-scale forager and other societies, but modern intentional communities offer another productive source of information. This exploratory study describes context-specific patterns of punishment in 46 American intentional communities that cast doubt on the prediction that people are predisposed to punish free-riders in naturalistic interactions.

Towards a Weberian sociology of intentional communities

Among the alternatives to contemporary capitalism being explored today, intentional communities merit particular attention. While German sociologist Max Weber is one of the most original theorists of community, his work has been used very unevenly in the analysis of intentional communities. However, a Weberian point of view on this subject can be developed. This article begins by discussing the status of communities in Weber’s writings, and goes on to make note of the very meagre use of these references in North American sociological work on intentional communities. Examining some foundational research carried out in France during the 1970s and 1980s, as well as the results of a survey conducted in North American intentional communities, the article deploys a Weberian sociology of religious institutions to broaden the scope of the analysis of community utopias.

Cognitive Authority and the Constraint of Attitude Change in Groups

Are individuals’ attitudes constrained such that it is difficult to change one attitude without also changing other attitudes? Given a lack of longitudinal studies in real-world settings, it remains unclear if individuals have coherent attitude systems at all—and, if they do, what produces attitude constraint. I argue and show that groups can endogenously produce attitude constraint via cognitive authorities. Within groups, cognitive authorities explicitly link attitudes and generate feelings of connectedness among members, thereby facilitating the interpersonal processing of attitudes. Using data on interpersonal sentiment relations and attitude changes among members of intentional communities, I find cognitive authorities constrain attitudes via two mechanisms: (1) interpersonal tensions when attitudes and sentiment relations are misaligned (i.e., balance dynamics), and (2) social influence processes leading to attitude changes that are concordant with the group’s attitude system (i.e., constraint satisfaction). These findings imply that attitude change models based exclusively on interpersonal contagion or individual drives for cognitive consistency overlook important ways group structures affect how individuals feel and think.

Changes in Measures of Dementia Awareness in UK Church Congregations Following a ‘Dementia-Friendly’ Intervention: A Pre–Post Cohort Study

Given their stability, their ability to influence public attitudes and capacity to mobilise human resources, it seems likely that many faith communities can have a significant impact on the wellbeing of people living with dementia (PLWD) and their carers, who may be dependent on the commitment of informal communities of support over months or years. This paper reports on a pre–post cohort study undertaken in an Anglican (Church of England) diocese in the UK. Representatives (N = 61) of 11 church communities completed the Dementia Awareness Scale immediately before and 12 months after an intervention to promote ‘Dementia-Friendly Church’ in their congregation. Results showed a robust improvement in scores on both the ‘Knowledge’ and ‘Comfort’ subscales, with the largest effect size in the latter. Within each subscale, improvements were evenly distributed across the individual items. These findings indicate that such an intervention is likely to significantly improve the environment for people living with dementia and their companions who are members of or engage with the Church community. They also suggest that a similar programme could be extended to other intentional communities, whether in faith-based organisations or societies with shared interests.