Search Results (58)

The rapid growth of prosperity-oriented Pentecostalism in the Global South has renewed debate about the relationship between religion and economic life. Revisiting Weberian concerns with the moral organization of economic conduct, this paper offers a neo-Weberian comparative interpretation of how prosperity-oriented Pentecostal practices can shape entrepreneurial orientation under conditions of institutional constraint and economic uncertainty. Focusing on Brazil and Nigeria, the research identifies four mechanisms through which these religious formations could serve as cultural accelerators of entrepreneurial activity: moral legitimation of entrepreneurial striving, disciplined self-transformation, congregational network support, and theological framing of risk and uncertainty. The argument is not monocausal but instead suggests that prosperity-oriented Pentecostalism interacts with broader structural conditions—including inequality, informality, and economic insecurity—to initiate, normalize, and sustain entrepreneurial action. By distinguishing prosperity-oriented currents from Pentecostalism as a whole, the research also emphasizes theological and organizational diversity, as well as the importance of mediating factors such as gender and national context. It concludes that the cultural accelerator is best understood as a bounded analytical framework for interpreting the religion-economy relationship rather than as a general theory of development. Full article

This study proposes a novel theoretical synthesis, bridging the sociology of lived religion with economic club good theory to explore the high-commitment dynamics in domestic spheres in the analysis of “Amen meals”, a rapidly spreading ritual among Jewish women. Using a qualitative–ethnographic methodology based on 23 participant observations and 53 in-depth interviews with a diverse spectrum of Jewish women in Israel, the research examines the ways this ritual functions as a gendered religious economy. The findings identify emotional stringency as a key mechanism for communal cohesion: unlike traditional religious clubs that filter out free riders through external prohibitions, this economy demands a tariff of emotional exposure and vulnerability, where public tears serve as costly signals of commitment. These enable the participants to gain access to exclusive club goods such as social insurance and spiritual agency. The study concludes that Amen meals challenge the binary between institutional–rational and private–emotional spheres, positioning women’s ritual creativity as a mutual insurance system for risks that formal institutions fail to cover. It reveals the powerful economies operating within the lived religion of women. Full article

By analyzing the devotional practices at Qinglong Temple in Chaozhou, this article illuminates a symbolic circuit in Chinese folk religion wherein sincerity is materialized through reverent offerings to secure divine reciprocity. It further explores the ethical logic, symbolic mechanisms, and processes of social construction underlying the pattern. More broadly, the vibrant ritual life at Qinglong Temple demonstrates that far from being a relic of the past, such economies of sincere exchange are a vital and adaptive mechanism through which folk traditions negotiate their place and thrive within the complexities of modern China. The study reveals that Chinese folk religion operates as a dynamic system of practices embedded in everyday rituals, emotional ethics, and social relationships. Its legitimacy arises not from abstract doctrine but from ritual performance, moral expression, and affective interaction. The article elucidates how monetary offerings, when grounded in sincerity, are reinterpreted as symbolic gifts and subsequently transformed into symbolic capital through practices such as temple donations and vow fulfillment. While resisting full assimilation into market rationality, folk religion simultaneously engages official structures to construct a hybrid religious economy that reinforces communal ethics and sustains transcendent relationships through public ritual and collective devotion. Full article

Woody plants are integral to the ecological and cultural context of the ancient Near East. Biblical references to trees reflect both their practical uses and their symbolic significance. This is a systematic review focused specifically on botanical affiliation, geographical origin and natural habitat type and the cultivation potential of 97 woody species in temperate urban environments, important to ancient economy, culture and religion and consistently identified by scholars in biblical texts. The study applies a multifaceted methodological framework that integrates i.a. textual analysis, literature review and 20 years of horticultural observations. Moreover, the historical utility of these species was studied based on interpreting Bible quotes and comparative multilingual analysis of biblical texts. Analyzed woody plant species represent 36 botanical families, over 50% native to Ancient Palestine. About 18.6% were cultivated by humans, the rest grew in various habitats. Biblical sources revealed 17 uses, with many species having symbolic, practical, or multiple roles. Further, 32% of the species discussed can be grown directly in the soil in temperate climate, while 52.5% require container cultivation. Additionally, 15.5% of the species are hard to cultivate and thus not recommended for Biblical gardens. The content presented also provides valuable insights that may support the development of Biblical gardens within urban environments worldwide. Full article

This article aims to analyze the role of migration in the process of the third demographic transition (TDT) in the context of key mediating determinants, such as migrants’ religiosity and economic conditions in the countries of origin and settlement. TDT refers to population changes resulting from migration as a demographic compensatory mechanism in countries with a low total fertility rate (TFR). The study is based on a network analysis of keywords in the scientific literature using the Scopus database and VOSviewer. The results point to three main research approaches to TDT—investigating quantitative population changes, the sociodemographic consequences of migration, and its effect on urbanization—and to the fact that economic and axionormative determinants are under-researched. This article contributes to TDT theory, pointing to the need for that theory to include cultural, economic, and axiological factors as key determinants influencing the permanence of TDT. Full article

During the 1970s’ military dictatorships in Chile and Brazil, the Catholic Church took the position of moral opposition to the authoritarian regimes, while in Argentina, the Church sided with the dictatorship. In his pathbreaking book utilizing the religious economy model, Anthony Gill theorized that the Church in Chile adopted a critical stance against the regime due to competition from Protestant Churches. Subsequently, Gill’s specific arguments and the religious economy model in general have been widely applied but also critiqued by sociologists of religion. Through a deeper analysis of the three case studies of Argentina, Chile, and Brazil, we support and extend theoretical critiques of the religious economy model. We argue that that the religious economy model as applied by Gill is an insufficient predictor of church and state behavior because it lacks specificity on the amount of competition necessary to warrant taking progressive action, lacks specificity about the timing of Protestant competition, ignores the pre-existing position of the Catholic Church, treats the demand side of the religious market as inelastic, assumes the Catholic Church intentionally implemented progressive policies in response to competition, presumes the Church is a unitary actor, and disregards the impact of a perceived Marxist threat on both church and state actors. Our critique of the religious economy model points to refinements of the model and alternative approaches to understanding church and state behavior in Latin America and elsewhere. Full article

This paper analyzes the Hindu concept of sevā—selfless service—as a theo-ethical practice that reconfigures the relationship between religion and economy, offering a snapshot of an Indian perspective on the convergence between postsecularism and postcapitalist discourses. Rather than being reducible to acts of charity, sevā integrates spiritual, ethical, and social dimensions that challenge the neoliberal emphasis on individual self-interest and material accumulation. Rooted in the pursuit of liberation and relational well-being, sevā frames economic and moral agency in terms of embeddedness, reciprocity, and care. To illustrate sevā’s unique attributes, the paper engages with two case studies. The first explores Mahatma Gandhi’s philosophy, where sevā is articulated through a non-anthropocentric ethic of nonviolence (ahiṃsā), obliging the reconstruction of eco-economic mechanisms and environmental responsibility. The second examines contemporary guru-bhakti communities in Delhi’s urban peripheries, where sevā functions as spiritual discipline (sādhana), a means for communal uplifting, and the expression of kalyāṇ—holistic well-being that transcends individual boundaries. In both contexts, sevā emerges as a practice that intervenes in and reshapes socio-economic life. By foregrounding sevā as a lived practice, the paper situates Indian religious traditions as a distinctive contribution to broader postcapitalist and postsecular debates. It argues that sevā offers an alternative model of personhood and ethical intentionality—one that contests dominant binaries of spiritual/material, secular/religious, and human/nature, and reimagines human flourishing through the lens of relational ontology and collective responsibility. Full article

The big challenge regarding social violence is relationships and the quest for societies to live together. As a result, this has affected, in different ways, how various demographics are composed, economies are built and religions are practiced. This investigation weighs in on these matters to delineate the issues critically. It spotlights the thrust of the matter, which is based on trust and fairness. Adopting a categorical theological method, this article interrogates Johann Baptist Metz’s categories of memory, solidarity and narratives in reverse. It highlights relationships, narratives and community to dissect the issues of violence in Taraba State with the intention of restoring relationships. Conflicts result from a series of broken relationships, and they become ethnic and religious. In intentionally engaging these categories, the hope is that they serve as a formidable resource for interrogating these conflicts and providing a reset for healthy living. Full article

This study investigates how religious rhetoric and popular mobilisation contributed to the preservation and propagation of Daoist traditions at the mountain Maoshan 茅山 from late Qing to Republican China (1864–1937), focusing particularly on the corpus of religious texts related to Maoshan and its tutelary gods, the Three Mao Lords 三茅真君. Through a detailed analysis of primary sources, including editions of the Maoshan Gazetteer, liturgical manuals such as the scripture (jing 經), litany (chan 懺), and performative texts such as the precious scroll (baojuan 寶卷) of the Three Mao Lords, this study identifies six key rhetoric strategies employed by Maoshan Daoists, using the acronym IMPACT: (1) Incorporation: Appending miracle tales (lingyan ji 靈驗記) and divine medicine (xianfang 仙方) to address immediate and practical needs of contemporary society; (2) Memory: Preserving doctrinal continuity while invoking cultural nostalgia to reinforce connections to traditional values and heritage; (3) Performance: Collaborating with professional storytellers to disseminate vernacularized texts through oral performances, thereby reaching broader audiences including the illiterate. (4) Abridgment: Condensing lengthy texts into concise and accessible formats; (5) Canonization: Elevating the divine status of deities through spirit-writing, thereby enhancing their religious authority; (6) Translation: Rendering classical texts into vernacular language for broader accessibility. Building upon J.L. Austin’s speech act theory, this study reconceptualizes these textual innovations as a form of “text acts”, arguing that Maoshan texts did not merely transmit religious doctrine but actively shaped pilgrimages and devotional practices through their illocutionary and perlocutionary force. Additionally, this study also highlights the crucial role of social networks, particularly the efforts of key individuals such as Zhang Hefeng 張鶴峰 (fl. 1860–1864), Long Zehou 龍澤厚 (1860–1945), Jiang Daomin 江導岷 (1867–1939), Wang Yiting 王一亭 (1867–1938) and Teng Ruizhi 滕瑞芝 (fl. 1920–1947) who facilitated the reconstruction, reprinting and dissemination of these texts. Furthermore, this study considers pilgrimages to Maoshan as a form of popular mobilisation and resistance to anti-clerical and anti-superstition campaigns, illustrating how, against all odds, Maoshan emerged as a site where religious devotion and economic activity coalesced to sustain the local communities. Ultimately, despite the challenges identified in applying speech act theory to textual practices, the findings conclude that the survival and revival of Daoist traditions at Maoshan was not only a result of textual retention and innovation but also a testament to how religious rhetoric, when coupled with strategic social engagement, can fuel popular mobilisation, reignite collective devotion, and reshape cultural landscapes in transformative ways. Full article

While the trend of de-religiousization has accelerated globally, Korean Buddhism has become very hip around the world. While it was traditionally known as a symbol of a solemn and old religion, with its innovative transformation, Korean Buddhism has gained wide popularity in friendly and trendy atmospheres, especially among people in their 20s and 30s in Korea and abroad, regardless of religion. Thus, Korean Buddhism has a cultural affinity beyond religion, nationality, age, and gender. At the center of this popularization of Buddhism, there exists “Templestay”. Templestay is defined as staying in a Korean temple and experiencing traditional Korean culture, the spirit of Buddhist practice, the natural environment, and the daily life of temples. Templestay was selected as one of the world’s top five most successfully developed tourism and cultural resources by the Organization for Economic Cooperation and Development (OECD), and one of the top 10 icons representing Korea according to the Republic of Korea’s Presidential Council on Nation Branding. Thus, Templestay is not just a Buddhist cultural experience but has been officially recognized as a sustainable global cultural product representing Korea with a history of 1700 years, where a global cultural product is defined as a cultural product that is shared on a global level. Considering Templestay’s wide global popularity, as well as its significant impact on the national economy, tourism, and cultural succession, with over 7 million participants, it is important to investigate Templestay from the perspective of sustainable management, such as CSR, CSV, and ESG. However, while a few studies exist on Templestay, the theoretical aspects of Templestay as a subject of sustainable management have not been sufficiently developed, since most research on Templestay has focused on the perspectives of religion or visitor experiences. Thus, by focusing on Manggyeongsansa Templestay, which was selected as one of the best Korean temples among the 150 temples offering Templestay in 2023, the findings from this case study provide significant implications and practical guidelines for the sustainable management of global cultural products to address fundamental issues from an angle that has not been covered sufficiently. Full article

This paper examines what best explains political behavior in a deeply divided society. Despite the democratic nature of the Israeli political system, we suggest that Israel’s society is characterized by social affiliations mainly defined by social identity that include race, ethnicity, and religion and amount to tribalism. Based on the results of the 2020 election, we examined whether these social affiliations or other socioeconomic characteristics better explain voting behavior. First, we found a significant correlation between tribalism and voting behavior in Israel and socioeconomic characteristics and voting behavior in Israel. When comparing tribalism’s correlation versus other socioeconomic characteristics, we found that the correlation between tribalism and voting behavior in Israel trumps the correlation between socioeconomic characteristics and voting behavior in Israel, except for the Ashkenazi Jews. In other words, voting behavior is better explained by affiliation to the social group, that is, by kinship, race, ethnicity, and religion, than by other socioeconomic characteristics such as education level, economic status, or geographic location. This extends the idea of “in-group favoritism”. Full article

This contribution to the literature regarding the Christian theology of religions presents a critical view from the outside, a meta-reflection primarily from a religious studies perspective considering the conditions and contexts of academic theology on the one hand, and lived interreligious relationships on the other, which are all-too-easily ignored in works of the theology of religions. First, some newer approaches to the theology of religions will be mentioned before critical questions will be addressed from a religious studies perspective. These are observations in discourse theory, the sociology of religion, religious economics and spatial theory. This is followed by observations from the perspective of intercultural theology, which examine approaches to the theology of religions with regard to phenomena within the Pentecostal movement, discursive constellations in Muslim majority societies and cultural–religious aspects within Indian society. Finally, the “theology of interreligious relations” will be proposed as a corrective to the shortcomings of the ordinary theology of religions. Full article

This paper takes 1929 inscription sites in Henan Province as the study object and uses methods such as kernel density and nearest neighbor index to analyze their spatiotemporal distribution patterns and influencing factors. It also studies those patterns of various levels of inscription cultural relics’ protection units and content. All of these will help our understanding of the development process and characteristics of Central Plains art and provide reference for the protection and development of inscriptions in Henan in the future. The study indicates the following: (1) The spatial distribution of inscription sites is relatively uneven and the clustering is obvious, being mainly concentrated in the northern and northwestern regions of Henan, showing the characteristics of “one belt and four clusters” as a whole. The density is high in the north and low in the south, gradually decreasing from north to south. (2) In terms of time, the number of these inscription sites shows a fluctuating trend of first a slight increase and then a decrease with a significant increase and then a decrease. The center of the sites migrates from southwest to northeast over time. (3) These inscriptions can be divided into five primary themes and further subdivided into 16 secondary themes in terms of content. The main type is chronicle. (4) Inscriptions in Henan are mainly influenced by five major factors: topography, climate, economy and transportation, politics and society, culture and religion. Full article

African neo-Pentecostal prophets (ANPPs) address the issue of economic powerlessness in un(der)developed regions of Africa by reviving elements of the premodern African magical economy. They use anointed objects, such as anointed water, for economic purposes, while African Traditional Religions (ATR) use magical charms in their economic life. Therefore, with their anointed objects, ANPPs revive the premodern ATR worldview of the economy. This research is guided by the following question: in what ways do ANPPs’ anointed objects syncretise with the occult economy of African Traditional Religions (ATRs) in their responses to the prevailing economic powerlessness in African contexts? ANPPs perpetuate the magical economy practiced by premodern African societies who sought to alleviate their un(der)development by using magic to exert control over the spiritual world to acquire material wealth. Thus, ANPPs are challenged to adopt a scientifically informed response that empowers Africans to address structural elements that perpetuate un(der)development in contemporary Africa. Full article