By Don S. Browning, David A. Clairmont
Religions reply to capitalism, democracy, industrialization, feminism, individualism, and the phenomenon of globalization in various methods. a few religions agree to those demanding situations, if no longer capitulate to them; a few critique or face up to them, and a few paintings to remodel the trendy societies they inhabit.
In this detailed selection of serious essays, students of Judaism, Christianity, Islam, Hinduism, Buddhism, Confucianism, and local American suggestion discover the stress among modernization and the family members, sexuality, and marriage traditions of significant religions in the US. participants study how a variety of trust structures have faced altering attitudes concerning the which means and function of intercourse, the definition of marriage, the accountability of fathers, and the prestige of youngsters. in addition they talk about how family members legislation in the US is starting to recognize convinced non secular traditions and the way comparative non secular ethics can clarify and evaluation varied relatives customs.
Studies about the effect of spiritual concept and behaviour on American society have by no means been extra well timed or very important. contemporary worldwide occasions can't be totally understood with no comprehending how trust structures functionality and the numerous methods they are often hired to the ease and detriment of societies. Responding to this serious want, American Religions and the Family offers a entire portrait of spiritual cultures in the United States and gives secular society a pathway for appreciating spiritual tradition.
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Extra info for American Religions and the Family: How Faith Traditions Cope with Modernization and Democracy
16. Pyong Gap Min, “The Structure and Social Function of Korean Immigrant Churches in the United States,” in Min Zhou and James V. , Contemporary Asian America: A Multidisciplinary Reader (New York: New York University Press, 2000), 383. 17. Kelly H. Chong, “What It Means to Be Christian: The Role of Religion in the Construction of Ethnic Identity and Boundary among Second-Generation Korean Americans,” Sociology of Religion 59, no. 3 (1998): 270. 18. Shoshanah Feher, “From the Rivers of Babylon to the Valleys of Los Angeles: The Exodus and Adaptation of Iranian Jews,” in Warner and Wittner, Gatherings in Diaspora, 81–82.
A 1976 pronouncement of the General Conference of the Methodist Church is indicative of the accommodationist public position that mainline Protestantism took to the logic of family modernization: We understand the family as encompassing a wider range of options than that of the two-generational unit of parents and children (the nuclear family), including the extended family, families with adopted children, single parents, couples without children. We urge social, economic, and religious efforts to maintain and strengthen families in order that every member may be assisted toward complete personhood.
Don’t forget that you are Jews. Don’t wait until your son brings a shiksa into your home. Don’t wait until your daughter comes home with a belly button sticking out like Britney Spears. ”19 The ethnic Buddhist community in the United States includes both immigrants and refugees, the latter forced migrants who often face traumatic circumstances in coming to America. ”20 A Sunday school text written by one of the temple’s monks includes lessons that promote traditional family relationships, such as respectful, grateful, and obedient children; a husband who adores his wife; and a wife who conscientiously performs her household and familial duties.
American Religions and the Family: How Faith Traditions Cope with Modernization and Democracy by Don S. Browning, David A. Clairmont