|
 |
|
|
|
|
|
|
Religion in the Ranks: Religion in the Canadian Forces in the 21st Century |
|
|
|
| 著者 |
Rennick, Joanne Benham (著)
|
|---|
| 出版年月日 | 2008.01 |
|---|
| ページ | 262 |
|---|
| 出版者 | University of Waterloo |
|---|
| 出版サイト |
https://uwaterloo.ca/
|
|---|
| 出版地 | Waterloo, ON, Canada |
|---|
| 資料の種類 | 博碩士論文=Thesis and Dissertation |
|---|
| 言語 | 英文=English |
|---|
| 学位 | 博士 |
|---|
| 学校 | University of Waterloo |
|---|
| 学部・学科名 | Religious Studies |
|---|
| 指導教官 | David Seljak |
|---|
| 卒業年 | 2008 |
|---|
| 抄録 | Religion in the Ranks offers insights into the role of religion in the modern bureaucratic institution of the Canadian Forces and the nature of religious identity among its personnel. This study of religion in a modern Canadian institution relies first on historical sociological analysis to identify the role that religion has traditionally played in the CF both in the institution of the chaplaincy and in the lives of individuals. However, given the broader social developments of the past century that have seen the authority of religious institutions wane in the face of individualism and secularization, this study goes further to examine the role religion plays in the lives of personnel in the Canadian Forces today. While traditionally religion in Canada was governed by religious authorities and institutions it now includes more diffuse, privatized, subjectivated and individualized forms that can only be studied by asking individuals about their beliefs. Consequently, this study also relies on field research in the form of in-depth interviews with both chaplains (those who represent traditional religious institutions) and personnel who may or may not affiliate with a religious tradition.
This research provides three insights of particular relevance to understanding religion in late modernity. First, it demonstrates that religion persists in an individualized, subjectivated and diffuse state in the military (as it does in Canadian society) and even people who belong to traditional religious communities have to wrestle with the new social conditions that give rise to this new form of religious identity. Modern conditions make the rise of individualism and subjectivation of religion virtually inescapable, since even those who remain in traditional and authoritarian religious communities must now choose to do so. Second, it indicates a new religious pluralism stemming from individual interpretations of belief that produce new ways of being religious (e.g., Pagans) in addition to the pluralism that comes from integrating immigrants from minority religious traditions (e.g., Sikhs, Hindus, Buddhist, Muslims, etc). Third, it points to the continuing relevance of the chaplaincy, an institution inherited from Canada’s Christian past that has been able, more or less successfully, to adapt to these new conditions. These three observations demonstrate that despite important changes in the structure and culture of religious identity and practice, religion persists in this putatively secular social institution.
Despite the obvious signs of secularization, my interviews showed that this new form of individualistic and subjective forms of religion served a variety of purposes for CF personnel. The personal religious beliefs of the people I interviewed offered them opportunities to examine the uncertain or unknowable aspects of life and death, morality and ethics, good and evil, as well as one’s purpose for existing. Moreover, for several of the participants in this study, religion played a mediating role between the alienating forces of modernity that effected people working in large bureaucratic modern institutions.
This study also revealed the depth and breadth of the new religious pluralism that has marked Canadian society since the 1960s. This pluralism has several sources. First, Canadians raised in the Christian tradition have, thanks to the forces of individualism and subjectivation discussed above, adopted a variety of non-conformist religious perspectives, such as Wicca, neo-paganism, and other new religious movements as well as that diffuse form of religious identity called “spiritual but not religious.” Second, the rise of traditional Aboriginal spirituality among Aboriginal personnel has meant a “return” or conversion to Aboriginal spirituality for many CF personnel. Finally, immigration has resulted in an increase in religious diversity and the CF has had to deal with an increase in the numbers of its members who identify |
|---|
| 目次 | Abstract iii
Acknowledgements vi
Chapter 1 Introduction 1
1.1 Religion in the Canadian Forces in the 21st Century 1
1.2 Premise of the Book 2
1.3 Methods 4
1.4 Outline of the Research 9
Chapter 2 Religion in Canada 10
2.1 Trends in Religion in Canada 10
2.1.1 Defining Religion 10
2.1.2 Secularization 16
2.1.3 Deinstitutionalization and Subjectivation 19
2.1.4 Postmodernity, Late Modernity 19
2.1.5 Summary 24
2.2 An Overview of Religious Development in Canada 25
2.2.1 The Failure of Establishment 26
2.2.2 Pluralism and Compromise 29
2.2.3 Ecumenism and Modernization 34
2.2.4 A Revolution in Québec 37
2.2.5 The Pervasiveness of Christianity in Canadian Culture 43
2.3 Conclusion 44
Chapter 3 An Historical Overview of the CF Chaplaincy 47
3.1 1914-1945: Forming a Chaplain Branch 48
3.1.1 Religious Support for World War I 49
3.1.2 World War II – Creating a Branch 52
3.2 1946-1980: Becoming a Modern Bureaucratic Force 53
3.2.1 New Alliances, New Obligations 54
3.2.2 Unification and Integration 56
3.3 1980-2007: A - "Postmodern" Context 61
3.3.1 Credentials, Equivalency and a Chaplain School 63
3.3.2 Women in the Branch 68
3.3.3 Military Operations Other Than War 74
3.4 The 21st Century: Towards an Interfaith Branch 78
3.4.1 Religious Accommodation 78
3.4.2 Denominational Differences and Interfaith Issues 87
3.4.3 Waning Chapel Life 96
3.4.4 Operational Stress 100
3.5 Unusual Ministers 105
3.5.1 Personality, Motivation, Commitment 105
3.5.2 Presence, Trust, and Rapport 112
3.5.3 Alike but Different 126
3.6 Conclusion 130
Chapter 4 Religion in the Ranks 130
4.1 Private Religion 134
4.1.1 A Dearth of Statistics 134
4.1.2 Privatization of Religion 137
4.1.3 Subjectivization and the Religious Quest 142
4.2 Religious Interest and Military Duties 145
4.2.1 Unlimited Liability, Suffering and Meaning 146
4.2.2 Operational Tempo, Dehumanization and Alienation 162
4.2.3 Values and Ethics 169
4.3 Formal Religion 180
4.3.1 Religious Groups 180
4.3.2 Religious Practices and Values 187
4.3.3 Religious Ignorance and Discrimination 199
4.4 Conclusion 205
Chapter 5 Conclusions 207
5.1 The Continuing Significance of Religion 207
5.2 Modernization and Religion in the CF 209
5.3 Lack of Religious Knowledge 211
5.4 Stigma and Anomie 213
5.5 Contributions to Knowledge 215
5.6 Further Research 216
Appendix A – Branch March Past Lyrics 219
Appendix B – Religions Listed in Religions in Canada 220
Appendix C – Religious Faith Groups in the Canadian Forces 221
Appendix D – Statement of Defence Ethics 223
Appendix E – Women in the Regular Force Chaplaincy 224
Appendix F – Religion in Canada 225
Appendix G – Military Personnel by Province 226
Appendix H – Chaplain's Badges 227
Maltese Cross 227
Former Chaplain's Badge 227
Current Chaplain Badge Muslim, Jewish and Christian 227
Bibliography 228 |
|---|
| ヒット数 | 112 |
|---|
| 作成日 | 2023.05.08 |
|---|
| 更新日期 | 2024.05.31 |
|---|
 |
Chrome, Firefox, Safari(Mac)での検索をお勧めします。ＩＥではこの検索システムを表示できません。
|
|
