“A Part of Who I Am”: Material Objects as “Plot Devices” in the Formation of Religious Selves

Winchester, Daniel

doi:10.1111/jssr.12318

Cited by 17 publications

(10 citation statements)

References 45 publications

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“…Various figures of Bodhisattva are exploited as elements in visual media to enlighten people with Buddhist meanings (Patry Leidy 1252). It has been suggested that religiosity tends to be reinforced through a cognitive process of such symbolic information to construct attitudes for consequent moral behaviors (Winchester 2017;Bychkov 2019). Though printed media has been reported as a source to construct Buddhist religiosity (Yeung and Chow 2010), the empirical effects of Buddhist symbolic elements on religiosity and behavioral reaction are limited in current literature, especially in the context of HIV/AIDS-related discrimination.…”

Section: Buddhist Symbolic Elements In Advertisingmentioning

confidence: 99%

Buddhists Care: Examining the Impact of Religious Elements on Reducing Discriminatory Attitudes toward People Living with HIV/AIDS

Song

Qin

2019

Religions

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Faith-based programs have been long regarded as influential social approaches to form positive attitudes to human immunodeficiency virus (HIV)/acquired immunodeficiency syndrome (AIDS) within the last few decades. However, recent scholars argue that religions serve a double role in supporting HIV-infected people. Moreover, relevant evidence is mainly collected from studies among participants of the Western religious traditions, such as Christianity. This study applies the theory of the attitude formation model to examine Buddhist factors impacting discriminatory attitudes towards HIV/AIDS and the causal path to positive behavior intention. To investigate its underlying mechanism, Buddhist elements, as an important antecedent, were introduced in the advertisement against HIV/AIDS-related discrimination to influence people’s attitudinal reaction. Results show that Buddhist advertising could significantly increase perceived religiosity and compassion. Then, both perceived religiosity and compassion jointly increase anti-prejudical attitudes towards HIV-infected people and have a positive impact on interaction intention at the end.

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Section: Buddhist Symbolic Elements In Advertisingmentioning

confidence: 99%

Buddhists Care: Examining the Impact of Religious Elements on Reducing Discriminatory Attitudes toward People Living with HIV/AIDS

Song

Qin

2019

Religions

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“…Orthodox Converts, Winchester [2017] conceptualizes material artifacts as "plot devices" in narratives of religious identity. Castelli [2012] analyses the religious mobilization of materiality in the political protests against the war in Iraq by Catholic activists.…”

Section: Elisabeth Beckermentioning

confidence: 99%

The Ethical Substance of Salvation

Becker¹

2020

Arch. eur. sociol.

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Materiality has been largely left out of the study of Muslim life in Europe, and limited to an etic rather than emic approach. In this paper, I analyse a conservative London mosque community (the East London Mosque) that depends on the material––what I term “ethical substance”––to reinforce its ascetic rejection of the world. Drawing from five months of ethnographic research in this mosque, I examine three aspects of materiality––clothing, the mosque building, and technology––in order to explore how the community negotiates its position in the city at hand, as well as more broadly vis-à-vis modernity. The mosque emerges as a site of discursive-material tension where ethics and locale intersect, and where intention (niyya) matters more than the constitution of objects. It elucidates European modernity as broader than liberal democratic ideals (i.e. in a community stressing a returns towards, rather than away from, tradition).

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“…One of the practices in which this becomes evident are the accounts and claims about the self (actions that have in the literature been derided as inflated versions of culture). Objects often work as "plot devices" (Winchester, 2017) that make possible these accounts of the self, and thus prompt agents to perform the cultural work of negotiating and accommodating narratives, attachments and self-identification to what the object affords, as well as to the work of sustaining these bonds as objects change (Benzecry, 2011). One central example of this approach is the work of anthropologist Sherry Turkle on intimacy and evocative devices (2007,2008).…”

Section: What Happens When the Other Is An Object?mentioning

confidence: 99%