- Amin E. Egea (published as Amin E. Egea Farzannejad). Abdu'l‐Bahá y la cuestión racial (2022). Pese a compartir objetivos comunes, la perspectiva sobre la armonía racial del líder de la religión bahá’í y el de muchos de sus coetáneos era diametralmente opuesta y, también lo eran sus propuestas para la transformación social.
- Jordi Vallverdu Segura, Josuke Nakano. Architectures of Thinking, The (2022). Sacred architectures play a role in shaping cognition — which results from the relationships between the subject and their surroundings. By sharing an environment and its relationships, members of a community define their values, attitudes, and "reality."
- Peter Smith, Moojan Momen. Babi Movement, The: A Resource Mobilization Perspective (1986). Babism from a sociological standpoint, esp. the place of the Babis in their contemporary cultural and economic classes.
- Will C. van den Hoonaard. Bahá'í Community of Canada, The: A Case Study in the Transplantation of Non-Western Religious Movements to Western Societies (1996). The origins and early life of the Bahá'í community in Canada as a sociological case study in the transplantation of non-Western faiths into Western settings.
- Dianne Bradford, Fiona Missaghian, Udo Schaefer, Robert Stockman. Jonah Winters, comp. Bahá'í Ethics: Answers to 55 Questions Submitted by Arthur Dobrin (2004). Answers to questions submitted in preparation for a source book in religious ethics for a college course at Hofstra University, New York, fall 2001.
- Adam Berry. Bahá'í Faith and Its Relationship to Islam, Christianity, and Judaism, The: A Brief History (2004-09-22). Bahá'í history in Iran and America; relationship with Christian missionaries in Iran and Christian converts in America; Jewish responses to the Faith.
- Shahla Mehrgani. Bahá'í Faith and the Construction of Social Reality: How do Bahá'ís Translate the Word of God into Practice? (2017). This project takes a constructionist approach, using a case study of the Bahá'ís of Sheffield U.K. and Peter Berger’s conceptual framework of interpreting Baha’i scriptures, to understand how Bahá'ís construct their social reality.
- Peter Smith. Bahá'í Faith in the West, The: A Survey (2004). General account of the development and expansion of the Faith in Europe and North America 1894-1994, including distribution and social composition of contemporary communities. Includes Foreword to the volume.
- Robert Stauffer, comp. Bahá'í Studies Bulletin: Index by volume (1998). List of articles in all issues of Bahai Studies Bulletin, 1982-1992.
- James J. Keene. Bahá'í World Faith: Redefinition of Religion (1967 Autumn). Bahá'ís consistently differ from Jews and Christians in the structure of their religious behavior and its relation to personality. Only the Bahá'ís evidenced a "fully balanced" religious activity.
- Albert Ross Vail. Bahá'ísm: A Study of a Contemporary Movement (1914-07). Scholarly analysis of the influence of the Bahá'í Faith and the psychology of its followers.
- Hutan Hejazi Martinez. Bahá'ísm: History, Transfiguration, Doxa (2010-05). An outsider's view of the role of ideologies in a postmodern era, focusing on Bahá'í history, conversion narratives, ideology, and other competing philosophies. (Link to thesis, offsite.)
- Juan Cole. Bahá'u'lláh and Liberation Theology (1997). The idea of liberation and equality is central to Bahá'í theology; the poor in the 19th century Middle East; Bahá'u'lláh and the poor; Tablet to the Kings on wealth and peace; laws of the Kitáb-i-Aqdas and Huququ'lláh; state social welfare.
- Will C. van den Hoonaard, comp. Bibliography of sociological or anthropological studies on the contemporary Baha'i Community (1998). Current only through 1998.
- Yin Hong Shuen. Challenge of Change for the Chinese in Southeast Asia, The (2000). Chinese Bahá'ís in some Asian countries are a microcosm of Chinese people in this region. An email survey asked what attracts Southeast Asians to the Faith, difficulties they face, and how adopting a world religion helps guide their future challenges.
- Community Histories (1992). Essay on the diversity of Western Bahá'í communities, followed by six histories of selected local communities in the United States, Britain, and Canada.
- Todd Smith. Crisis and the Power of an Inclusive Historical Consciousness: Progressing from Delusional Habits to Dynamic Freedom (2020). On delusional ways of thinking: the habits of totalizing reality vs. fragmenting reality. These lead us to ideologize and dichotomize. Maturity needs inclusive historical consciousness and equal interplay between the individual and the collective.
- Shahrzad Sabet. Crisis of Identity, The (2023-01-17). Exploring how the Bahá’í principle of the oneness of humanity can resolve the seemingly intractable tension between oneness and diversity.
- Bahá'u'lláh, Abdu'l-Bahá, Shoghi Effendi. Deepening Our Knowledge and Understanding of the Faith, The Importance of (1991).
- Will C. van den Hoonaard. Emergence from Obscurity: The Journey of Sociology in the Bahá'í Community (2008). The field of sociology and the Bahá’í Faith share important principles and both challenge widely-held beliefs, yet there has sometimes been a wall of silence separating them. This paper explores how the Faith informs the sociology of Bahá'í scholars.
- Holly Hanson. Enacting Thought: Divine Will, Human Agency, and the Possibility of Justice (2009). Societies evolve through generations of human decision making. Using the examples of 300 years of politics in Uganda vis à vis England, processes that create injustice can be seen as gradual and unintentional, while implementing justice is deliberate.
- Tony Michel. "Evolution of Reality,: Commentary (1991).
- Naghme Naseri Morlock. From Outsider to Outsider: A Study of Iranian Bahá'ís' Identity in Iran and the United States (2023). The denial of a national identity of Bahá'ís in Iran; their experiences in the U.S.; cultural differences between immigrant and American Bahá'ís; the importance of religious identity; how religious, national, and cultural identities are negotiated.
- Peter Ludwig Berger. From Sect to Church: A Sociological Interpretation of the Bahá'í Movement [excerpt] (1954-06). Early notable thesis by an eminent sociologist; first chapter only (for an assessment of Berger's work on Bahá'í, see the note).
- Patricia de Luna Garcia, Rodrigo Vazquez Canales. Género y catolicismo: Concepciones y realidades de practicantes del catolicismo referente a la pluralidad del género (2022). Relaciónes entre el ser un practicante del catolicismo y la apertura a la pluralidad de género. La hipótesis que buscaba determinar si hay alguna relación entre el ser católico practicante y estar abierto a las diferentes manifestaciones de género.
- William S. Hatcher. Human Nature and Human Society: A Bahá'í Viewpoint (1987). Introduction to the Bahá'í understanding of human beings and social structures.
- Saul Palacios. Importancia de las Escrituras en la Ética Laboral Protestante (2022). La ética laboral protestante (PWE) se fundamentaba en un fuerte componente. La PWE ya no está únicamente asociada a los cristianos, sino que se encuentra presente en individuos de distintos credos, desvinculándola de todo otro aspecto religioso.
- Kathleen Jenkins. Intimate Diversity: The Presentation of Multiculturalism and Multiracialism in a High-Boundary Religious Movement (2003). On the construction and maintenance of multiracial/ethnic networks in religious movements, through a comparative analysis of International Churches of Christ, The People's Temple, and the U.S. Bahá'í community.
- Nader Saiedi. Introduction to Abdu'l-Baha's The Secret of Divine Civilization, An (2000). 'Abdu'l-Bahá's The Secret of Divine Civilization in the context of the Iranian social and political situation of the day, and comments on its contribution to ongoing debates on certain religious, social, and political debates.
- Helen Rose Fuchs Ebaugh, Kathe Richman, Janet Saltzman Chafetz. Life Crises among the Religiously Committed: Do Sectarian Differences Matter? (1984). Study of Catholic Charismatics, Christian Scientists, and Bahá'ís, in terms of their perceptions of the number, types and reactions to crises they had experienced. Sectarian differences exert a consistent effect.
- Laurie E. Adkin. Marxism, Human Nature, and Society (1987). On Marxism, human nature, alienatation and emancipation, and feminism. No mention of the Bahá'í Faith.
- Peter Smith. Membership, Joining and Leaving Religious Movements and Organizations (2020). Reflections from the perspective of sociology of religion on belonging, joining, and leaving a faith group: membership, conversion, 'deconversion,' and sociological factors impacting conversion and deconversion; includes videos.
- Benjamin Olshin. Mikhail Sergeev, Theory of Religious Cycles: Tradition, Modernity and the Bahá'í Faith: Review (2015).
- Juan Cole. Millennialism in Modern Iranian History (2002). Religions in Iran have been volatile and evolving, from a tool of the establishment to representing the voice of the oppressed, from passive to revolutionary. Bahá'u'lláh adapted these motifs to create a vehicle for socially-liberal and democratic ideals.
- Benjamin Schewel. Modernity as an Age of Transition (2023-01-16). Modernity reconceptualized as a period of humanity’s collective adolescence; origins of the modern age of transition; ideological frustration; toward a new horizon of research and intellectual activity.
- Peter Beyer. New Religious System for Contemporary Society (2001-04). On scholarship and categories of religions in the global society, religion as a function system, and unity in differences. Contains only one passing mention of the Bahá'í Faith.
- Lynn Echevarria-Howe (published as Lynn Echevarria). New Skin For An Old Drum, A: Changing Contexts of Yukon Aboriginal Bahá'í Storytelling (2008 Fall). On the construction of the religious self through the storytelling processes of Yukon Aboriginal Bahá’ís: how do people put together stories to construct their contemporary Bahá’í identity?
- Will C. van den Hoonaard. Night as Frontier: Some Implications for the Bahá'í Community (1997). Sociological effects of night-shift employment and the nocturnal populace.
- Universal House of Justice. One Common Faith (2005). Review of relevant passages from both the writings of Bahá'u'lláh and the scriptures of other faiths against the background of contemporary crises.
- Hoda Mahmoudi. Permanence of Change, The: Contemporary Sociological and Bahá'í Perspectives (2008). Sociohistorical changes of the Axial Age and the Renaissance, sociological views on modernity and its contemporary challenges, and key features of modernity as identified in the Bahá’í writings as "the universal awakening of historical consciousness."
- John Huddleston. Phoenix and the Ashes: The Bahá'í Faith and the Modern Apocalypse, by Geoffrey Nash: Review (1988). 19th-century optimism, disillusionment with contemporary society, philosophy of history, political theory, Arthur Koestler and Aldous Huxley, and the future of humanity. Includes review of Jon Winokur's The Portable Curmudgeon, by Robert Ballenger.
- Susan Maneck (published as Susan Stiles Maneck), Baharieh Rouhani Ma'ani, R. Jackson Armstrong-Ingram, Anthony Lee. Question of Gender, A: A Forum on the Status of Men in Bahá'í Law (1987). Six authors address issues of theology, sociology, law, inheritance, equality, the Kitáb-i-Aqdas, marriage, and feminism raised by John and Linda Walbridge's article "Bahá'í Laws on the Status of Men" (World Order 1984).
- Matthew Hughey. Race and Racism: Perspectives from Bahá'í Theology and Critical Sociology (2017). Review of the concepts of race and racism based on social scientific understanding, in order to better understand their definition and to delineate their relation to one another, and correlate them with the Bahá'í Writings.
- James J. Keene. Religious Behavior and Neuroticism, Spontaneity, and Worldmindedness (1967-06). Bahá'ís were included in a broad survey of religious thoughts and actions, and their attitudes statistically compared with followers of other faiths.
- Alkhaldy Ayman, Alhrahshehr Rakan. Religious Extremism in a Multifaceted Context (2022). Deconstruction of the word "extreme" in religious perspectives; proposal for a complete framework encompassing the many different components that make up religion: the intellectual, ceremonial, social, and political dimensions, beyond a focus on violence.
- Wendy M. Heller. Religious Foundations of Civil Society, The (2000). A Bahá'í perspective on the loss of a transcendent ethical basis as a central problem of modern social theory; religion is the source of society’s moral foundations and its organizing principles of order, law, and governance.
- Nader Saiedi. Replacing the Sword with the Word: Bahá'u'lláh's Concept of Peace (2019-05). The writings of Bahá'u'lláh reconstruct foundational concepts such as mysticism, religion, and social order; theories of peace, including democratic, Marxist, and sociological.
- Lin Poyer. Role of Material Goods in Spiritual Development, The (1989). On the challenge to develop creative, satisfying ways to live within a mass production/mass consumption 'materialistic' society; seen properly, material things can assist individuals in their personal growth rather than being a source of alientation.
- Peter Smith. Routinization of Charisma?, The: Some Comments on “Motif Messianique et Processus Social dans le Bahá'ísme” (1998-11). Discussion of sociologist Peter Berger and themes from his dissertation "From Sect to Church: A Sociological Interpretation of the Bahá'í Movement."
- Elizabeth Kostina. Sacred spaces and secular visions in the Bahá'í Holy Gardens (2024-04-22). Exploring the interplay between religious practice and heritage tourism at the Bahá’í Holy Gardens in Haifa, revealing a trend towards shared 'spirituality' among pilgrims and tourists.
- Deborah Clark Vance. Same Yet Different, The: Bahá'í Perspectives on Achieving Unity out of Difference (2002-05). Based on in-depth interviews with members of the Bahá’í Faith [in the USA] to uncover a description of how they believe they can bring together diverse people; development of a linear model of multicultural communication.
- Deborah Clark Vance. Same Yet Different, The: Creating Unity Among the Diverse Members of the Bahá'í Faith (2002/2003 Winter). A study of the process by which people form a unified community from diverse cultures based on interviews with a small group of American Bahá’ís; the importance of foundational beliefs in this process; learning intercultural communication.
- Jamar M. Wheeler. Seeking Light in the Darkness of "Race" (2017). A historical sketch of how race concepts evolved, with analysis at macro and micro levels of society. Oneness of mankind is an enlightening force that, through individual agency and collective social action, can transform society.
- Bryan F. Le Beau. Social Adaptation of Marginal Religious Movements in America, The (1993-06-22). Processes of interaction between Marginal Religious Movements and their social environments; adaptive outcomes of different movements and across time. Passing references to the Bahá'í Faith.
- Christopher G. Gourdine, Justin R. Edgren, Thomas L. Trice, Joseph N. Zlatic. Social Affinity Flow Theory: A New Understanding of Both Human Interaction and the Power of the Baha'i Training Institute Process (2019). On a new explanation of social rifts prevalent in many societies today as well as constructive efforts of social change, including community-building work of the Bahá'í Faith, in both its teachings and its training institute process.
- Moojan Momen. Social Basis of the Bábí Upheavals in Iran (1848-1953): A Preliminary Analysis (1983). In the mid-19th century, Iran was shaken by unrest caused by the Bábí movement, which set off a chain of events that led on the one hand, to the constitutional movement in Iran, and on the other, to the establishment of the now world-wide Bahá'í Faith.
- Leslie William Kuzyk. Social Justice, Wealth Equity and Gender Equality: Bahá'ís and non-Bahá'ís of Alberta (2003-09). Bahá'í theology takes distinctive positions on wealth distribution and gender equality. These issues are causal factors in a more just model of society. A social survey establishes empirically whether a Bahá'í population differs from common society.
- Will C. van den Hoonaard. "The Role of Material Goods in Spiritual Development," by Lin Poyer: Commentary (1989).
- Graeme Were. Thinking Through Images: Kastom and the Coming of the Baha'is to Northern New Ireland, Papua New Guinea (2005). Anthropological study on the Bahá'í Faith in the Nalik area of New Ireland, New Guinea, especially the Nalik people's belief in harnessing ancestral power using transformative imagery.
- Viva Rodwell. Three Ages of Man, The: Are They Integrated? (1996). Childhood, adulthood, old age, and family integration in contemporary culture.
- Ismael Velasco. Unity in Diversity: Toward a Correlation of the Bahá'í Perspective with Current Empirical Findings in the Social Science Literature (2009). The Bahá'í community has much to learn from, and contribute to, the efforts of psychologists, sociologists and network theorists to understand the workings of both unity and diversity in human collectivities; cohesion research within Bahá'í studies.
- James J. Keene. Unsuspected Effects of Religion on your Personality (1967). Review of research reports in sociology and social psychology journals to analyse survey data from five religious groups — Jews, Catholics, Protestants, Bahá'ís and non-affiliates — to define four dimensions of key social psychological dynamics.
- Oleg Kyselov. К вопросу о типологии и классификации веры бахаи: On Typology and Classification of the Bahá'í Faith (2011). An attempt to classify the Bahá'í Faith from a perspective of the sociology of religion and Marxism.
|
Site Map
