Deconstructing Distrust Introduction and Summary Americans continue to distrust the government, although there are signs that hostility toward government has begun to diminish. There is also considerable evidence that distrust of government is strongly connected to how people feel about the overall state of the nation. Today, personal satisfaction is soaring, the economy is thriving and confidence in state and local governments is growing, but neither satisfaction with the condition of the country nor confidence in the federal government has been transformed. Worry about the moral health of American society is suppressing satisfaction with the state of the nation, just as discontent with the honesty of elected officials is a leading cause of distrust of government.
Published March 16, Overview This guide investigates how "the South" has been an ideological and experiential focus for the development of distinctive religious forms and how some of the forms of religion identified with the South—evangelicalism, fundamentalism, pentecostalism—have dispersed throughout the nation.
Photograph by Flickr user Gerry Dincher. Religion has been a formative experience for those living in the US South.
It was not a matter of whether Faulkner or other southerners were necessarily believers themselves, but it was a tangible part of the landscape of places where many people were passionate and open about their faith.
By Faulkner's time, evangelical Protestantism had already long dominated the South as a whole, and this proselytizing religious tradition believed in publicly testifying about the faith by whatever means necessary, making its public presence especially widespread.
Historian John Lee Eighmy coined the phrase " cultural captivity " to suggest that the South's predominant churches reflected a culture of " southernism " shaped by economic and racial elites, but at the same time, churches themselves shaped the institutional and personal development of the South and its people.
Eighmy, Often theologically and socially conservative, religion in the South also provided the rationale and organization for progressive reform. Religion advanced the cause of slavery, yet it also inspired slave rebellion.
Religion comforts and sustains suffering people, and a South of slavery, Civil War, poverty, racial discrimination, economic exploitation, ill health, and illiteracy surely needed that crucial support.
As the South went through the slow and sometimes agonizing process of modernizing, religion provided justification for the wealthy to profit from economic development, but it also gave meaning to those bearing the burdens of economic change without proper recompense.
Throughout such changes, religious organizations remained central institutions of southern life. Bishops of the African Methodist Episcopal Churchca. Lithograph of Richard Allen and other A. E bishops by J.
A consideration of the regional contexts of religion in the South directs attention to the geographic, environmental, demographic, economic, social, and cultural factors of religious development. Spatial and social places mattered. Commonalities existed across social barriers but experiences varied depending on whether you were a Mississippi Delta man or an Upcountry woman, black or white, rich or poor, Southern Baptist or African Methodist EpiscopalEpiscopalian or Pentecostal.
From early settlement, religious forms adapted to a stratifying social reality but also enabled southerners to give voice to yearnings that transcended hierarchies.
Time, as well as place, mattered in understanding southern religion. Religion in the colonial period was considerably different from that inand subsequent generations experienced dramatic social changes that would affect religion. Evangelicalism came to dominate the religious life of southerners, in ways distinctive to the nation.
Although embodied in a myriad of denominational forms, evangelical Protestantism has served as an unofficially established religious tradition, powerful in worldly resources, institutional reach, moral authority, and cultural hegemony. Demographics was as fundamental as place and time in creating a regional religion in the US South.
Indigenous peoples had their own religious systems that the coming of European Christianity disrupted, but the Native American presence left a spiritual legacy.
More tangible influences of spirit-related health practices and site-related sacred spaces linger from this earliest time of Native American habitation. As the South became a predominantly biracial society in the nineteenth century, the coming together of the religions of western Europe and western Africa provided the essential background for the later development of religion in the South.
European theology, liturgy, and morality would come to predominate, but not without considerable imprint from African spirituality. Slaves transmitted to their descendents particular styles of worship, mourning rites, and herbal practice rooted in religious systems of Africa.
The Cotton Kingdom and its dependencies in America Photograph of original courtesy of Wikimedia Commons. Although its boundaries have sometimes been hard to pin down and have varied from era to era, "the South" has been an ideological and experiential focus with significance for development of distinctive religious forms.
Evangelical dominance developed at the same time as sectional political consciousness crystallized in the early nineteenth century, and religious groups, both culturally dominant ones and dissenters, lived within a society constrained by the orthodoxies of a sectional society often at odds with national expectations.
Religious groups in the South sometimes used sectional identification to define themselves against outsiders—especially northerners—who used their own religious language and ideas to condemn the immorality of the South.
Indeed, religion in the South typically carried a heavy responsibility of defending "the South" itself because attacks against it were as often based on morality as on economics, politics, or other rationales. Ministers were peculiarly positioned to interpret sectional experience as divinely sanctioned when under attack, and they repeatedly did so.Apr 27, · This represented a cultural change in the sense that the U.S.
culture prior to the 60s essentially had blacks as a separate entity of society and did Status: Resolved. Editor’s Note: Because there is no year 0, a decade runs from 01/01 - 12/ As we enter the second decade of the second millennium AD, Q is pausing to consider the most significant changes and cultural goods of the last ten years.
Discuss, with respect to _____ of the following, the view that the ’s represented a period of profound cultural change: Education Gender Roles Music Race relations 7.
“American history reveals that government by the majority can be divisive and that the views of the minority must be considered in executing policy.”. May 01, · Discuss with respect of the following the view that the s represented a period of profound cultural change?Status: Resolved. Linking the new view of motivation, the strategies found to enhance it, and the stages-of-change model, along with an understanding of what causes change, can create an innovative approach to helping substance-using clients.
Philosophy of education is the branch of applied or practical philosophy concerned with the nature and aims of education and the philosophical problems arising from educational theory and practice.