Social Dislocation and Pentecostalism: A Multivariate Analysis
Social Dislocation and Pentecostalism: A Multivariate Analysis
复制标题
社会错位和五旬节主义：多元分析
DOI：
10.2307/3709732
复制
发表时间：
1973
影响因子：
3.1
通讯作者：
C. Flora
中科院分区：
文献类型：
--
作者：
C. Flora
人们早就注意到，社会混乱会引起群众运动。本文试图将个人的社会错位的历史运动坚持，使用respondentsfrom帕尔米拉在考卡山谷的哥伦比亚。五旬节主义被视为一个群众运动，涉及工人阶级个人和生活方式的彻底改变。多元回归分析表明，经历过移民和就业社会错位的低社会经济地位个体比没有类似经历的个体更有可能成为五旬节派。主要的联系也是重要的机制，介绍较低阶层的个人五旬节。然而，对于那些没有遭受过个人错位的五旬节派来说，它们并不比那些遭受过的人更重要。在人类有记录的历史中，关于下层宗教运动的报道时有发生，华莱士（Wallace，1956）认为，在文化中断之后，当旧文化难以满足形势的需要，而新的文化模式又没有出现，人们可以适应的时候，原始人的复兴运动就出现了。林顿（1955）将古典和希腊化时代的地中海神秘宗教解释为与城市增长伴随的混乱和破碎的社区联系有关。魏斯伯格论证了基督教复兴时期是主要文化重组之后的时期. Troeltsch（1931）发现欧洲的再革命危机之后是主要的新宗教运动。霍尔特（Holt，1940）将美国五旬节派等教派的增长与大萧条直接联系起来。当今发展中国家存在着许多类似的社会失调状况。各种各样的下层阶级宗教运动在这些国家阿里斯，作为对他们的回应。特别是在拉丁美洲，我们可以看到五旬节教派的出现和发展中出现了这种现象。在这篇文章中，我将试图描绘出在下层社会的个人生活中，哪一组经历使他们倾向于加入五旬节派组织，一个要求完全改变生活方式和信仰的组织。据推测，那些经历最多社会混乱的人最有可能成为五旬节派。
It has long been noted that social dislocation gives rise to mass movements. This paper attempts to relate individual histories of social dislocation to movement adherence, using respondentsfrom Palmira in the Cauca Valley of Colombia. Pentecostalism is viewed as a mass movement, involv- ing working class individuals and total changes in life-style. Multiple regression analysis de- monst rates that individuals of low SES who have experienced personal social dislocation in terms of migration and employment are more likely to become Pentecostals than theirfellows who have not had similar experiences. Primary ties are also important mechanisms for introducing lower class individuals to Pentecostalism. However, they were no more importantfor Pentecost- als who had not suffered personal dislocation than for those who had. Reports of lower class religious movements appear throughout the re- corded history of man. According to Wallace (1956), revitalization move- ments among primitives have arisen after cultural disruption, when the old culture will not easily satisfy the situational requirements and where new cultural patterns which can be appropriated by the people have not emerged. The Mediterranean mystery religions of classical and Hellenistic times are interpreted by Linton (1955) as related to dislocations and broken community affiliations concomitant with urban growth. Weis- berger demonstrates that Christian revival eras have been periods follow- ing major cultural realignments. Troeltsch (1931) finds European re- volutionary crises followed by major new religious movements. Growth of sects such as Pentecostals in the United States is connected by Holt (1940) directly to the Great Depression. Many similar conditions of social dislocation exist in developing coun- tries today. And various kinds of lower class religious movements are aris- ing in these countries in response to them. In Latin America, in particular, we can see this phenomenon occurring in the emergence and growth of Pentecostal sects. In this article, I will attempt to delineate which set of ex- periences in the lives of lower class individuals has predisposed them to- ward joining a Pentecostal organization, an affiliation that calls for a com- plete alteration of life-style and beliefs. It is hypothesized that those individuals experiencing the greatest amount of social dislocation will be the most likely to become Pentecostals.