Search

Most critics focus on the pain and suffering of the first-generation Vietnamese immigrants depicted in Lan Cao's Monkey Bridge. This paper explores how Cao strategically uses the philosophy of karma in Vietnamese Buddhism to provide a method for alleviating their suffering in this novel. It argues that she employs karma to investigate the origins of the adversity and trauma experienced by the first-generation Vietnamese immigrants, including the pro-American attitude of the early Vietnamese authorities during the Vietnam War, the imperialistic actions of the United States, and the resulting karmic consequences. In addition, they demonstrate, through actions like forming "hui", a way to change their fate and heal their trauma for later generations of Vietnamese immigrants, emphasizing positive transformation of karma. This paper suggests that the Buddhist philosophy of karma provides an effective strategy for Vietnamese American immigrants to reflect on the Vietnam War, overcome adversity, and heal their own trauma. [ABSTRACT FROM AUTHOR]

This study explores the relationship between religiosity, spirituality, and loneliness in the United States, using the 2018 General Social Survey to assess their interactions against a backdrop of declining traditional religious affiliation and a rise in "spiritual but not religious" identification. It examines religion and spirituality's capacity to counteract loneliness, a condition with significant health implications. The analysis uncovers complex relationships between aspects of religious life and loneliness, showing no mitigating role of spirituality when controlling for other factors, with complex and varied negative relationships of religious service attendance and self-rate religiosity to different aspects of loneliness. Yet, any potentially protective effect of religion varies, with minority religious groups reporting feelings of increased loneliness. These findings underscore religion and spirituality's nuanced roles in emotional well-being, indicating that their benefits (or not) against loneliness are complex, varied, and depend on the aspect of religion or loneliness observed, along with non-religious factors. The paper contributes to the literature on societal loneliness, changing religious and spiritual engagements, and highlighting the need for a comprehensive approach to explore the role of religion and spirituality in understanding loneliness specifically, and personal and social well-being more generally. [ABSTRACT FROM AUTHOR]

Modern Orthodoxy is a sect of Judaism which aims to combine a high level of commitment to Jewish observance with immersion in modern society. Alumni of Modern Orthodox parochial high schools have varying degrees of commitment towards religion. This study was designed to better understand the factors that lead adolescents towards internalizing traditional Orthodox beliefs. Previous studies on religion in general are lacking in quality and depth, using superficial factors such as church attendance to attest to religious commitment. Studies on Modern Orthodox Jewish teens are limited in quantity, with very few studies published on this population. This study focused on 1341 students from 18 Modern Orthodox high schools in the United States using the JewBALE 2.0 to collect the data. The design evaluated the relationship between spirituality and self-esteem, spiritual struggle, religious homogeny between parents and adolescents, and gender. Factors such as mental health, positive Judaic studies experience, and relationships with Judaic studies teachers were examined as potential mediators. The data indicated that students with high levels of spirituality would also have high levels of self-esteem and religious homogeny with their parents, as well as high levels of agreement with the Orthodox communal norms. Positive relationships with teachers and experiences in Jewish studies classes mediated the otherwise negative relationship between spirituality and disagreement with communal norms. Females were more likely to have high levels of spirituality than males. This study is important for those who want to better understand the factors involved in helping students enrolled in Jewish Modern Orthodox high schools achieve high levels of spirituality. [ABSTRACT FROM AUTHOR]

Building on a movement within the sociology of religion to better situate studies of spirituality in relation to contexts, practices, and power relations, the current study examines shifts in spiritual practice associated with "deconstruction" among graduate students within theological education. We rely on new interview data with a cohort of 30 students at time 1 (2020) and follow-ups with 22 of those students at time 2 (2022), comparing students at four different types of schools (Mainline Protestant, Evangelical Protestant, Catholic, and Black Protestant), and oversampling for students of historically minoritized identities. After identifying patterns in the spirituality of deconstruction, including trends toward embodiment, attunement to the natural world, social activism, and syncretism, we examine how these students perceive the responses of their theological schools to students' deconstructing spirituality. We especially note a pattern of ambivalence, where certain aspects of the institution (especially some individual faculty and administrators, and student affinity groups) support and model deconstruction for their students. We argue that the spirituality of deconstruction may, therefore, function to both challenge and regenerate institutionalized contexts of religion in an overall setting of institutional decline. [ABSTRACT FROM AUTHOR]