Local Faculty Fellows First Semester Report--Academic Year 2001-2002

PERSONAL1. Name: Mario Petrov Marinov2. Country: Bulgaria3. University and Faculty/Department: South-West University “Neofit Rilski” -

Blagoevgrad, Faculty of Law and History, Department of Sociology

TEACHING AND COURSES4. Briefly describe your teaching position(s) (full-time/part-time, your status,

administrative responsibilities, etc.).

Full-time assistant professor. Obliged to teach a minimum of 360 hours per year; hold regular consultation hours twice a week; supervise students and mark written essays, exams, papers, etc.; participate in research and write papers; prepare documents for and participate in administrative meetings and conventions of the department/faculty/university; serve as a procter during the university admissions campaigns; etc.

5. What courses (exact titles) are you teaching this year? How many students do you have or expect to have in each course? Please indicate if courses are elective or required. If elective, do students receive credit for your courses? .

New Religious Movements: 20 students, elective, receive credit;

Practicum: Organization and Management of Research Projects: 20 students, required;

Sociology of Religion (in Sofia University “St. Kliment Ohridski”, Faculty of Philosophy, M.A. Program “Intercultural Studies” as an adjunct lecturer): 15 students, required.

Seminars (in the South-West University):

Qualitative Methods in Sociology: 40 students, required;

Theory and Organization of Sociological Surveys ( this title correspond to Quantitative Methods): 40 students, required;

Political Marketing: 25 students, required;

Electoral Sociology: 20 students, required.

**Please attach electronic copies of your syllabi to this report. Please also indicate if you will allow CEP to post any or all of them on its website as a resource for other Fellows

I allow CEP to post my syllabi on its website.

6. Are any of your courses new to the department? Have you made significant content or methodology changes to courses that have been previously taught in the department?

Yes: New Religious Movements is a brand new course to the department.

The Practicum has been developped as a course by myself.

I have introduced new contents for the seminars in Sociology of Religions (taught in the second semester) and in Qualitative Methods, and I have also influenced changes in the contents of these two courses, managed by senior lecturers.

The methodology of teaching in all my seminars is based on bringing empirical “data” from otside the classroom, discussing it in groups, interactive learning, and short written assignments throughout the semester.

UNIVERSITY AND FACULTY7. Does your university (department) know of your affiliation with CEP? If not, then

why not? If yes, then what role does it play in your relationship with them?

Yes, they are positive about it.

8. Do any faculty members attend your lectures? If so, why?

Yes, one junior colleague attended my course in New Religious Movements and later helped my students with finding addresses of religious groups in Blagoevgrad – the students are asked to visit three religious groups of a religion other than their own and write a description. I appreciate his help very much.

9. Does your department or faculty have any partnerships with universities in Western Europe or North America? Please describe.

Yes, it has a bilateral agreement with the Department of Sociology at Lund University, Sweden within the ERASMUS/ SOCRATES programme of the EU, allowing a limited student and teaching staff mobility.

10. How receptive is your university to reform of social science research and teaching? Give examples if possible.

The Department of Sociology is relatively young and open minded. It has introduced for the first time in this university a distance learning 1 year M.A. program “Transformation

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in Europe: Comparative Perspectives”, in which it is a partner with 7 departments in Germany, Sweden, Romania, and Bulgaria within the ODL/ MINERVA/ SOCRATES programme of the EU. All teaching, learning and assessment is based on the Internet. The program is in English.

Another example is the The International University Workshop for Balkan Studies and Specialization functioning in the South-West University. 11. How can CEP better address the needs of your department and university?

- by supporting the better learning of English by the students;

- by supporting student events and outreach activities open to non-English speakers (for example, Bulgarian-Macedonian events in the two languages without interpretation);

- by financing small research micro-projects (for example, reimbursing students for their travel expenses, resulting from research visits required for my courses and seminars in Sociology of Religion and New Religious Movements).

OUTREACH12. Please summarize your participation in CEP outreach or efforts to promote CEP’s

goals at your university or outside your university. Which, if any, of these efforts involve non-CEP colleagues?

I always speak to my colleagues about the use of interactive learning, group discussions, and asking students to do fieldwork and analyze it in the classroom.

The lecturers in Sociology of Religions and in Qualitative Methods have agreed to some changes in the courses’ syllabi proposed by me. The lecturer in Sociology of Religions admitted that she has started using some of “my” approaches in her classes with other students in the South-West and New Bulgarian University.

I also have a big informal discussion with the lecturer in Sociology of Education, who is adherent to the elite education concept: I have questioned some of her assumptions and she started expressing interest in the CEP, though declaring not to change her attitudes.

All the colleagues mentioned are non-CEP.

13. Describe your work with students outside of your regular classes. Are they involved with CEP activities and events?

I am the research supervisor of one M.A. student in the international distance learning M.A. program “Transformation in Europe: Comparative Perspectives”.

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I have initiated and helped my students to develop two projects with which they applied to the PRACS of the OSI/HESP.

I regularly advise my students about their career aspirations – this help is sometimes crucial since there is no career advising center at the South-West University and the students lack the availability of resources which are assumed for the students in Sofia.

I also help my students with practical problems in fieldwork which is required for all of my courses.

I am also regularly bringing students literature from Sofia which is not available in the local libraries/bookshops (in this respect the CEP book and copying allowance is a real blessing for my students).

I have also taken the informal role of an alumni coordinator for the department of Sociology: I aim at the creation of a database of the department’s alumni, which is difficult since the university has not taken account of their contact information and since I am myself new to the department. According to my data (I took part in the processing of information from a questionnaire distributed to alumni), unemployment appears to be the greatest challenge to our alumni – this is a serious indicator that the academic curriculum needs to be more practical and result-oriented and I am trying to promote this finding in all of my courses.

14. Please describe your cooperation or collaboration with other CEP Fellows.

I am a member of the Negotiation Simulation working group where I work together with lecturers in political science and international relations. I learn from them new things in an area in which I am not a specialist. The very preparation of the Simulation is a new experience for me.

I also learned a lot from other CEP Fellows during the Teaching Methodologies workshop.

With the fellows teaching Sociology I exchange information about books and discipline specific events. I enjoy very much the (still very limited) virtual communication within the Sociology, Gender & Culture Studies Discipline Group within the CEP. I wished I had more time to contribute to it! I expect to learn more during the evaluation visits, when I will interact with two other fellows who are teaching Sociology.

I would be happy if my CEP colleagues also learn anything from me.

15. Do you cooperate with any other NGOs or international organizations? Please describe the nature of this cooperation and provide the names and contact information for those organizations.

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I have an informal cooperation with the Tolerance Foundation. It is a human rights group monitoring the freedom of conscience and the religious freedom practices in Bulgaria, providing legal assistance to victims of discrimination based on religion, as well as propagating the idea of tolerance towards religious and other convictions. My informal cooperation consists mostly of exchange of information. They have donated books, journals and reports which I use in my teaching. They also provide my students with addresses and other contact information of religious groups for the research visits which my students are asked to undertake. Address: Mr. Emil Cohen, President, Tolerance Foundation. 163-A G. S. Rakovski Str., 1000 Sofia, Bulgaria.Phone/fax: (+359 2) 981 23 57Phone: (+359 2) 988 31 36E-mail: toleranc@geobiz.com

PROFESSIONAL DEVELOPMENT16. Briefly describe any scholarly work (publications, research, dissertation, etc.) that

you are undertaking during this academic year.

The source book for the European Values Study – 1999/2000, covering 32 countries, was published in 2001. I was one of the three principal investigators for this survey in Bulgaria:

Halman, L. 2001. The European Values Study: A Third Wave. Source book of the 1999/2000 European Values Study Surveys. EVS. WORC. Tilburg University. Tilburg.

Marinov, M. 2001. A Reader for the Discipline “New Religious Movements”. Department of Sociology, Faculty of Law and History, South-West University “Neofit Rilski”, Blagoevgrad.

Marinov, M. Individualism and Communitarianism in Quasi-religious Corporations. A paper presented at the academic conference “Liberal Thinking and the Dilemmas of the 21st Century”, Blagoevgrad, 19 October 2001.

I am preparing a freelance Ph.D. thesis on the topic New Religious Movements in Bulgaria.

I have been a member of the research team of a sociological study on the quality of education in the South-West University.

17. List any academic events (CEP and others)—student or faculty—that you will organize or attend during this academic year.

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I have been one of the organizers of the academic conference “Liberal Thinking and the Dilemmas of the 21st Century”, Blagoevgrad, 19 October 2001 and participated in it with a paper.

Within the CEP network I am a member of the working group and selection committee preparing the International Negotiation Simulation, Sofia, 28-31 March 2002.

I have some students applying to the 7th Balkan Debate Forum.

I am interested in attending the Student Conference State and Society: Old and New Challenges in Oradea, Romania.

CEP18. How useful was the CEP in-country orientation? Please offer specific

recommendations on how it could be improved.

It was very useful and I have no recommendations for improvements.

19. How useful was the first retreat or country team event? What changes would you suggest for this event?

The Teaching methodology workshop and the outreach invitation to non-CEP colleagues was very useful. I would recommend more outreach efforts aimed at decision makers within our universities, as well as a deeper academic exchange of ideas among fellows within and across discipline areas.

20. How can we improve communication between CEP Fellows and CEP offices?

The communication is functioning very well both in Bulgaria and with the Budapest office.

My personal problem is that I have neither a computer nor a telephone of my own and I live in a city apart from my university. So, I have to rely on Internet clubs and public telephones.

21. Please list name and contact information for individuals whom you can recommend as good recruitment contacts (i.e., willing to display or distribute information to potential Fellows) in North America or Europe:

Ms. Jenny Engstrom: jenny_engstrom@yahoo.com

Prof. Loek Halman: Loek.Halman@kub.nl

Prof. Claire Wallace: wallace@ihs.ac.at

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Mr. Craig Zelizer: czelizer@OSF1.GMU.EDU

Prof. W. Cole Durham: durhamc@attglobal.net

Prof. Eileen Barker: E.Barker@lse.ac.uk

COURSE SYLLABUS # 1

Name: Mario Marinov, Adjunct lecturer

Program: M.A. Program Intercultural Studies, Faculty of Philosophy

University: Sofia University “St. Kliment Ohridski”

Course Title: Sociology of Religion

Duration: One semester, 30 hours

Year of Study: First semester in the one-year M.A. Program. The course is compulsory.

Contact information: Address: P.O. Box 53, 1700 Sofia, Bulgaria. Telephone and Fax:

(+359 2) 9733338 (Mondays and Thursdays: 17.00 – 20.00 h). E-mail:

marinov@minerva.sclg.uni-sofia.bg, mario_marinov@hotmail.com

COURSE OVERVIEW

The course aims at provoking the students to differentiate the sociological study of

religion from the theological, philosophical, historical, psychological approaches. The

study of classical theoretical approaches in the sociology of religion (Durkheim, Weber)

is combined with the contemporary application of social research methods for the study

of religious/secular phenomena; the social significance of religion in contemporary

Bulgarian society; the relevance of the “secularisation thesis”; the role of “cultural

religion” for the formation of identities, especially ethnic and national identity in the

post-communist period; the social significance of the spread of new religious movements

and quasi-religious phenomena in conditions of crises; new trends in the application of

the “rational choice theory” in the sociology of religion, etc.

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A sociological interpretation of the processes of religiousity, as well as of the

stability, dynamics and evolution of the world’s religions is provoked. Real tendencies of

modern society are outlined. Through the presentation of results from international and

national representative surveys, as well as through their own qualitative observations,

students both receive relevant information about the processes discussed and examine the

cognitive possibilities of sociology of religion.

TOPICS OF THE INDIVIDUAL LECTURES/SEMINARS:

1. The contemporary situation of religions in Bulgaria. Classification of religious

communities. The terms traditional religion, church, denomination, sect, cult,

new religious movement. Scientific and everyday life terminology. Different

research approaches to the scientific study of religion. 2 hours

2. Secularization as a basic problem area in the sociology of religion. An overview

of the main ideas within the “secularization thesis”. Sociological origins of the

triumph of the “secularization thesis” – the cognitive constructions of Comte,

Marx, Freud, Jung. Durkheim: “societies worshiping themselves”. Weber:

“disenchantment of the world”. Rethinking the “secularization thesis”. Berger,

Wilson, Martin, Parsons. 2 hours

3. Orthodox Christianity and Islam in the structure and development of

modernity. Coordinates of modernity. Modernity and religious identity.

Religion and history. Specific features of the process of secularization in

modern Bulgarian society. 2 hours

4. Church-state relations – historical traditions among the different religions. The

Bulgarian Orthodox church and its relations with the state. 2 hours

5. The crisis in the Bulgarian Orthodox church and in the Muslim community in

Bulgaria. Legality and the crisis of legitimacy. Tensions and conflicts connected

to the crisis in the traditional religions in Bulgaria. 2 hours

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6. The neighborhood of religious communities in modern Bulgarian society.

Historical background and approaches to the study of modern processes and

relations of neighborhood. 2 hours

7. Religion and ethnic identity. Religious and linguistic factors in ethnic

identification. The otherness as a factor in religious and ethnic identification.

The "packaging" of ethnoses. Religion and ethnic identification among the

Bulgarian-Muslims. Religion in the discourse of modern Bulgarian nationalism.

Social aspects of religions. Catholicism and the abortion issue – the case of

Poland. Muslim society – holiday within Islam. The Protestant ethics. 2 hours

8. Secularization and new religious movements. The definitions of new religious

movement by Wilson and Barker. Famous representatives of new religious

movements. Basic characteristics of new religious movements in the developed

Western societies. Appearance and basic characteristics of new religious

movements in modern Bulgaria. 2 hours

9. Social aspects of new religious movements. What the conversion to a new

religious movement could offer to potential converts. Voluntary or forcible

conversion. The "brainwashing thesis" and arguments against it. 2 hours

10. New religious movements and the family. Conditions and limitations of

marriage in some new religious movements. Sex in new religious movements.

The role of women. Children in new religious movements. Relations between

members of new religious movements and their parents outside the movements.

Problems with communication with the "outside world". Unusual practices and

conflicts. 2 hours

11. Religious tolerance. Causes of the religious conflicts. Possible solutions to

religious conflicts. 2 hours

12. Public institutions and their relation to religious communities. About religious

education. Youth and religion. Practical problems with the adaptation of

members of new religious movements in society. Possible approaches -- forcible

deprogramming, non-interference, or a "middle way"? 2 hours

13. Social research methods in the study of new religious movements. Quantitative

and qualitative methods of social research and analysis. Participant observation

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as a basic qualitative method in the study of new religious movements. Examples

of famous empirical studies of new religious movements. 2 hours

14. Legal and political aspects of religious communities. Social conflicts connected

to religious communities in modern Bulgaria. The role of media in building

attitudes towards them. Conflicts or religious tolerance? Religious communities

and human rights. 2 hours

15. Social constructions of reality about new religious movements. The

constructions offered by media, traditional religions, anti-cultists, public

administration, nationalists, human rights advocates, the new religious

movements themselves, parents of members of new religious movements,

lawyers, psychotherapists, sociologists. What is distinctive for the sociological

construction of reality about new religious movements. 2 hours

FIELDWORK:

As a part of the course every student is asked to undertake three individual

observations of services/gatherings of three different religious communities, to which

he/she does not belong. At least one of them should be non-Christian, and at least one –

non-traditional. Each student presents written reports about their visits, and later the

individual accounts are compared in the classroom. Each report should consist of three

separate parts describing three different types of indicators observed:

1. Socio-demographic: the name and address of the observed community, date and

time of the observation, number of attendants, gender and age distribution,

appearance of the building.

2. “Positivist”: here the students are asked to formulate “variables” and to try to

find relations between them: clothes, ethnic identity, outlook, character of the

meeting (preaching, liturgy, witnessing, discussion, lecture, meditation,

distributors’ meeting, etc.); social status of the attendants; how the service goes;

collection of donations; use of musical instruments (which ones?); which is the

target group of the message; do they speak about politics, elections, war and

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peace, prosperity; what language is used; what are the characteristic features

unique for this group making a difference from the others.

3. “Phenomenological”: how do you feel as an observer? What did you expect to

see which you did not see; what did you see which you did not expect to; what

were your reactions; how did they treat you as an outside observer: did they

bring you closer?; or exclusiveness?; or none of these? Did you feel the

formation of an “intersubjective space” typical for this milieu?

During the seminars the students are trained in research techniques for

participant observation and are provided with safety instructions.

If possible, representatives of some religious communities are invited in the

classroom for questions and answers.

COURSE ORGANIZATION AND ASSESSMENT:

Both lectures and seminars take place in the form of a dialogue. Students are

introduced to the meanings of sociology of religion and to the basic sociological

categories. The major trends and discourses within the sociology of religion as well

as its methods are outlined through interactive learning and discussions in small

groups. The emphases in the classroom are fixed according to the individual interests

of the students expressed during informal presentations.

The successful completion of the course by the students consists of two parts:

1. The presentation of three written reports describing their three individual

observation of religious communities (see above in Fieldwork).

2. In the second part each student may choose from two equal options. The

successful completion of one of them guarantees the successful completion

of the whole course:

a) an extended essay of a maximum of 20 pages on a topic from the

individual lectures/seminars (see above) or a related topic chosen

by the student and discussed with the lecturer. If choosing this

option, the student should present in advance to the lecturer a

maximum one-page written research plan with the student’s name,

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title of the project and a summary of the basic ideas to be explored

in the essay.This option is valid only for those students who have

presented a written plan in advance and it has been agreed by the

lecturer. In the extended essay the student should demonstrate a

good knowledge of the course material and references and an

ability to think analytically. Quoting of all references on the topic is

compulsory and each case of plagiarism would result in failing the

course.

b) An unseen written exam, during which the students should write

everything which they know on one topic from the list of the

individual lectures/seminars. The requirements for a successful

completion of the exam are the same as for the assessment of the

extended essays, including the quoting of references on the topic.

REFERENCES:

A/ REQUIRED:

Макс Вебер. 1993. Протестантската етика и духът на капитализма, Хермес, София.

Макс Вебер. 1995. Социология на религията. Социология на господството. София.

Брайън Уилсън. 2001. Религията в социологическа перспектива. Праксис.

Велико Търново.

Георги Фотев. 1994. Другият етнос. Акад. изд. "Проф.Марин Дринов",

София.

Георги Фотев. 1999. Криза на легитимността. Университетско издателство

"Св. Климент Охридски", София.

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Георги Фотев. 1999. Смисъл на политиката. Акад.изд. "Проф.Марин

Дринов", София.

Георги Фотев (съставител). 2000. Съседството на религиозните общности в

България. Институт по социология при БАН. София.

Вера Димитрова. 1998. Секуларизация и модерност. Социологически проблеми, 1-2:

119-128.

Айлийн Баркър. 1997. Новите религиозни движения. Практическо въведение. ИК

“Литавра”. София.

Иванка Недева. 1993. Кризата в Българската православна църква. Фондация

“Свободна инициатива”. София.

Иванка Недева. Проблемът Македония. Фондация “Свободна инициатива”. София.

Пътеводител за духовните общности в България. ИК “Литавра”. София. 1998.

Това, което особено ме интересува е как хората се справят с несбъдването

на пророчествата (Интервю с проф. Айлийн Баркър). Социологически проблеми,

1997, 2: 86-94.

Марио Маринов. 1996. Нови религиозни движения: проблемът за

семейството в Обединителната църква. Социологически проблеми, 3: 105 - 118.

Марио Маринов. 1997. Новите религиозни движения и призванието на

социологията. Социологически проблеми, 4: 45-52.

Мario Marinov. 1995. Advantages and Limitations of Participant Observation in

the Context of Personal Experience. In: Wallace, C. and Marinov, M. (eds) New

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Approaches to Qualitative Research in East-Central Europe. Some Essays. The Central

European University, Department of Sociology. Prague: 38 - 58.

Мария Серафимова. 1996. Вероизповедание. Етническа идентификация при

българите-мохамедани. Демократически преглед, кн. 1, с. 401-422.

Български Хелзинкски комитет, Проект “Граждани за религиозна

толерантност”. 1995. Религиозната толерантност в светлината на правата на

човека. Международна конференция. София.

Alan Aldridge. 2000. Religion in the Contemporary World. A Sociological

Introduction. Polity Press. Cambridge.

David Lyon. 2000. Jesus in Disneyland. Religion in Postmodern Times. Polity

Press. Cambridge.

Daniele Hervieu-Leger. 2000. Religion as a Chain of Memory (Translated by S.

Lee). Polity Press. Cambridge. [Daniele Hervieu-Leger. 1993. La Religion pour

Memoire. Editions du Cerf. Paris.]

Linda Woodhead and Paul Heelas (eds). 2000. Religion in Modern Times. An

Interpretive Anthology. Blackwell Publishers. Oxford and Malden.

Fiona Bowie. 2000. The Anthropology of Religion. An Introduction. Blackwell

Publishers. Oxford and Malden.

Mary Douglas. 1966. Purity and Danger. An Analysis of the Concepts of

Pollution and Taboo. Routledge. London and New York.

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Rudi Laermans, Bryan Wilson & Jaak Billiet (eds). 1998. Secularization and

Social Integration. Papers in Honor of Karel Dobbelaere. Leuven University Press.

Leuven.

B/ ADDITIONAL:

Библия. 1925. Държавна печатница, Издава Св. Синод на Българската църква.

Коран. 2000.

Богомилова, Н. 1994. Копнеж по абсолютното, Студии и есета, София.

Булгаков, С. 1994. Православието, Хр. Ботев, София.

Григориев, В. 1995. Религиите по света, София. Дворянова, Е. 1992. Естетическата същност на християнството, Унив. изд."Св. Климент Охридски", София.

Дюркем, Е. 1998. Елементарни форми на религиозния живот, С.А., София.

Дюркем, Е. 1999. Самоубийството, Женифер-Хикс, София.

Елиаде, М. 1975. Трактат по история на религиите, ЛиК, София.

Eliade, M. (ed.). 1987. The Encyclopedia of Religion. Macmillan, New York;

Сакрално и профанно, 1998; Търсенето, 2000.

Фотев, Г. 1993. История на социологията, т. 1, т. 2, Унив. изд."Св. Климент Охридски", София.

Религията и пълнолетното население. Социологическо изследване, подготвено от П. Божиков, НСИ, 1992.

Идеи в културологията, т. 2, София, 1993. Серафимова, М. 1991. Това в което вярвам, Социологически проблеми, кн.3, 126-133.

Серафимова, М. 1994. Религиозните дилеми на съвременността, Социологически проблеми, кн.2, 129-131.

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Серафимова, М., Различието - привилегирована гл. т. в социология на религиите, Религия и култура, кн.2., 1999.

Фотев, Г. 2001. Граници на политиката. ЛиК. София.

Fotev, G. 1999. Ethnicity, Religion, and Politics. Essays on Multidimentional Transition.

Academic Publishing House "Marin Drinov", Sofia.

Бъргър, П. и Лукман, Т. 1996. Социалното конструиране на реалността

(Изследване по социология на знанието). Превод: К. Коев. ИК "Критика и

хуманизъм". София.

Barker, E. 1984. The Making of a Moonie: Choice or Brainwashing?. Basil Blackwell.

Oxford.

Barker, E. 1987. Brahmins Don't Eat Mushrooms: Participant Observation and the New

Religions. In L.S.E. Quarterly volume 1, #2, June. Basil Blackwell. Oxford: 127 - 152.

Barker, E. 1991. "But Is It a Genuine Religion? Boundary Drawing an Essential but

Risky Task". Report from the Capital. April: 10 - 14.

Barker, E. 1993. "Charismatization. The Social Production of 'an Ethos Propitious to the

Mobilisation of Sentiments'". In Barker, E. et al (eds) Secularization, Rationalism, and

Sectarianism. Oxford University Press: 181 - 201.

Barker, E. 1995. "The Scientific Study of Religion? You must be joking!". Presidential

Address. Journal for the Scientific Study of Religion, volume 34, No. 3, September: 287 -

310.

Barker, E. and Warburg, M. (eds). 1998. New Religions and New Religiosity. Aarhus

University Press. Aarhus, Oxford & Oakville.

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Grace, J. H. 1985. Sex and Marriage in the Unification Movement. A Sociological Study.

Studies in Religion and Society. Volume 13. The Edwin Mellen Press. New York and

Toronto.

James, G. G. (ed.) 1983. The Family and the Unification Church. Unification

Theological Seminary. Barrytown, N.Y. 12507. Distributed by The Rose of Sharon

Press, Inc. New York.

Van Zandt, D. E. 1991. Living in the Children of God. Princeton University Press.

Princeton, New Jersey.

Wilson, B. R. 1961. Sects and Society: A Sociological Study of Three Religious Groups

in Britain. Greenwood Press, Publishers. Westport, Connecticut.

Wilson, B. R. 1990. The Social Dimensions of Sectarianism. Sects and New Religious

Movements in Contemporary Society. Clarendon Press. Oxford.

Martin, D. 2002. Pentecostalism. The World Their Parish. Blackwell. Oxford.

COURSE SYLLABUS # 2

Name: Mario Marinov, Assistant Professor

Department: Department of Sociology, Faculty of Law and History

University: South-West University “Neofit Rilski”, Blagoevgrad

Course Title: New Religious Movements

Duration: One semester, 60 hours (30 hours of lectures and 30 hours of seminars).

Year of Study: Fourth year of the B.A. Program, seventh semester. The course is

optional.

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Contact information: Address: P.O. Box 53, 1700 Sofia, Bulgaria. Telephone and Fax:

(+359 2) 9733338 (Mondays and Thursdays: 17.00 – 20.00 h). E-mail:

marinov@minerva.sclg.uni-sofia.bg, mario_marinov@hotmail.com

COURSE OVERVIEW

The optional course in New Religious Movements introduces the students to the problems

of non-traditional spiritual communities, their most common representatives and

distribution in Bulgaria. The aim is to create a sociological sensitivity among students

about the relationships between the individual and the social group: how different new

religious movements as social groups with different cultures interact inside themselves,

among themselves and with the greater society. Another aim is to “feel” the relationship

between empirical observation, data analysis and sociological theory. It is expected that

after the students have gained such a point of view and “understanding” of new religious

movements, they will be able to apply a similar way of observation, analysis and

theorising of other aspects of life, as well as that they will enrich their knowledge with a

deeper understanding of new religious movements and their role in contemporary

society. Examples of the main representatives of new religious movements, their social

aspects, problems of the family in new religious movements are being studied. Attention

is also being payed to the contradictions and conflicts related to new religious

movements and to the specific research methods used for their study. A special attention

is payed to the social constructions of reality about new religious movements and the

specific for the sociological point of view towards them.

TOPICS OF THE LECTURES

1. The contemporary situation of religions in Bulgaria. Classification of religious

communities. The terms traditional religion, church, denomination, sect, cult, new

religious movement – are boundaries possible? 2 hours

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2. Secularization and new religious movements. Basic characteristics of new

religious movements in the developed Western societies. Appearance and basic

characteristics of new religious movements in modern Bulgaria. 2 hours

3. Examples of famous representatives of new religious movements. Basic

anthropological and social characteristics. The Unification movement of Moon, "The

Family" (The Children of God), International Society for Krishna Consciousness. 2 hours

4. Examples of famous representatives of new religious movements. Prosperity

Theology groups (Breakthrough, Christian Center – Sofia [Word of Life]), charismatic

pentecostal churches. 2 hours

5. Examples of famous representatives of new religious movements. The White

Brotherhood of Petur Dunov, Insight, New Age Movements, new new religions (Aleph

[Aum Shinrikyo]), quasi-religious corporations (Herbalife, Amway), the Silva method,

etc. (Hey, you are well smiling, but who are you?) 2 hours

6. Social aspects of new religious movements. What the conversion to a new

religious movement could offer to potential converts. Voluntary or forcible conversion.

The "brainwashing thesis" and arguments against it. 2 hours

7. New religious movements and the family. Conditions and limitations of

marriage in some new religious movements. Sex in new religious movements. The role

of women. Children in new religious movements. Unusual practices and conflicts.

Relations between members of new religious movements and their parents outside the

movements. Problems with communication with the "outside world". 2 hours

8. Social research methods in the study of new religious movements. Quantitative

and qualitative methods of social research and analysis and their application to the study

of new religious movements. Participant observation. The proffesional ethics of

sociologists. 2 hours

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9. Examples of famous empirical studies of new religious movements. The study

of the Unification church by Barker, the data of Wilson and Dobbelaere, Wallis and Van

Zandt on the Children of God. Studies of the Unification church in Bulgaria and Britain

and of other new religious movements in Bulgaria. 2 hours

10. Practical problems with the adaptation of members of new religious

movements in society. Possible approaches – forcible deprogramming, non-interference,

or a "middle way"? 2 hours

11. New religious movements and problems of religious and national identity.

Racial and ethnic identity as factors in some new religious movements. The new

religious movements in the discourse of modern Bulgarian nationalism. 2 hours

12. Legal and political aspects of new religious movements. Social conflicts

connected to new religious movements in modern Bulgaria. 2 hours

13. The role of media in building attitudes towards new religious movements. 2

hours

14. Religious tolerance or conflicts? New religious movements and human rights

issues. 2 hours

15. Social constructions of reality about the new religious movements. The points

of view of media, traditional religions, anti-cultists, public administration, lawyers,

nationalists, human rights advocates, the new religious movements themselves, parents of

members of new religious movements, psychotherapists, sociologists. 2 hours

TOPICS OF THE SEMINARS

1. The definitions of new religious movement by Wilson and Barker. Scientific and

everyday life terminology. Different research approaches to the scientific study of

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religion. The difference between sects and new religious movements from the point

of view of sociology. On values in sociology and the value-free sociology. 2 hours

2. How to make observations. Blocks of indicators to be observed. Safety instructions. 2

hours

3. On the connection between secularization and new religious movements. Stark and

Bainbridge, Berger, Wilson. 2 hours

4. How to distinguish representatives of different new religious movements. 2 hours

5. Exapmles of new religious movements in Bulgaria – discussion on personal

observations. 2 hours

6. The fiasco of the “brainwashing thesis” – on the use of science. 2 hours

7. Parents–children relations in the light of new religious movements. 2 hours

8. Participant observation as a basic qualitative method for the study of new religious

movements. Participation and observation as two sides of one and the same process.

Social roles in fieldwork. Overt and covert research – moral and legal limitations. 2

hours

9. Internet and the new religious movements. “Cult wars” in cyberspace. 2 hours

10. Problems of religious liberty in Bulgaria. Public institutions and their attitudes to

religious communities in Bulgaria. The role of the human rights non-governmental

organizations. 2 hours

11. Famous court cases connected to freedom of religion. “Kokinakis vs Greece”. The

“Dworkin” court case in Russia. 2 hours

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12. The problem of boundaries and generalizations. 2 hours

13. Quasi-religious corporations: why are they interesting for the sociologists of

religion? 2 hours

14. New religious movements in the light of postmodernity. 2 hours

15. What is distinctive for the sociological construction of reality about the new

religious movements. The problems with new religious movements as an argument

for the need of sociologists. 2 hours

FIELDWORK:

As a part of the course every student is asked to undertake, if possible, three

individual observations of services/gatherings of three different non-traditional religious

or quasi-religious movements , to which he/she does not belong. It is desirable that at

least one of them would possibly be non-Christian. Each student presents written reports

about their visits, and later the individual accounts are compared in the classroom. Each

report should consist of three separate parts describing three different types of indicators

observed:

1. Socio-demographic: the name and address of the observed community, date and

time of the observation, number of attendants, gender and age distribution,

appearance of the building.

2. “Positivist”: here the students are asked to formulate “variables” and to try to

find relations between them: clothes, ethnic identity, outlook, character of the

meeting (preaching, liturgy, witnessing, discussion, lecture, meditation,

distributors’ meeting, etc.); social status of the attendants; how the service goes;

collection of donations; use of musical instruments (which ones?); which is the

target group of the message; do they speak about politics, elections, war and

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peace, prosperity; what language is used; what are the characteristic features

unique for this group making a difference from the others.

3. “Phenomenological”: how do you feel as an observer? What did you expect to

see which you did not see; what did you see which you did not expect to; what

were your reactions; how did they treat you as an outside observer: did they

bring you closer?; or exclusiveness?; or none of these? Did you feel the

formation of an “intersubjective space” typical for this milieu?

During the seminars the students are trained in research techniques for

participant observation and are provided with safety instructions.

COURSE ORGANIZATION AND ASSESSMENT:

Both lectures and seminars take place in the form of a dialogue. Students are

introduced to the social significance of new religious movements in the

contemporary society through interactive learning and discussions in small groups.

The emphases in the classroom are fixed according to the individual interests of the

students expressed during informal presentations. If possible, personal accounts are

elaborated.

For the successful completion of the course the students may choose from three

equal options. The successful completion of one of them guarantees the successful

completion of the whole course:

a) an extended essay of a maximum of 20 pages on a topic from the

individual lectures/seminars (see above) or a related topic chosen

by the student and discussed with the lecturer. If choosing this

option, the student should present in advance to the lecturer a

maximum one-page written research plan with the student’s name,

title of the project and a summary of the basic ideas to be explored

in the essay.This option is valid only for those students who have

presented a written plan in advance and it has been agreed by the

lecturer. In the extended essay the student should demonstrate a

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good knowledge of the course material and references and an

ability to think analytically. Quoting of all references on the topic is

compulsory and each case of plagiarism would result in failing the

course.

b) An unseen written exam, during which the students should write

everything which they know on one topic from the list of the

individual lectures/seminars. The requirements for a successful

completion of the exam are the same as for the assessment of the

extended essays, including the quoting of references on the topic.

c) Those students who have successfully completed three individual

observations (as described above in Fieldwork), may write an

extended paper describing all three observations not only

individually, but also comparing them and analysing the data.

REFERENCES:

A/ REQUIRED:

Баркър, А. 1997. Новите религиозни движения. Практическо въведение.

Превод Г. Минасян. ИК "Литавра". София.

Уилсън, Б. 2001. Религията в социологическа перспектива. Праксис. Велико

Търново.

Български Хелзинкски Комитет, Проект "Граждани за религиозна

толерантност" 1995. Религиозната толерантност в светлината на правата на

човека. Международна конференция, 14-15 януари. София.

Бъргър, П. и Лукман, Т. 1996. Социалното конструиране на реалността

(Изследване по социология на знанието). Превод: К. Коев. ИК "Критика и

хуманизъм". София.

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Маринов, М. 2001. Сборник от материали за дисциплината “Нови

религиозни движения”. Катедра “Социология”, Правно-исторически факултет,

ЮЗУ “Н. Рилски”, Благоевград.

Маринов, М. 1996. Нови религиозни движения: проблемът за семейството в

Обединителната църква. Социологически проблеми, 3: 105 - 118.

Маринов, М. 1997. Новите религиозни движения и призванието на

социологията. Социологически проблеми, 4: 45-52.

Пътеводител за духовните общности в България. ИК “Литавра”. София.

1998.

Това, което особено ме интересува е как хората се справят с несбъдването

на пророчествата (Интервю с проф. Айлийн Баркър). Социологически проблеми,

1997, 2: 86-94.

Marinov, M. 1995. Advantages and Limitations of Participant Observation in the

Context of Personal Experience. In: Wallace, C. and Marinov, M. (eds) New Approaches

to Qualitative Research in East-Central Europe. Some Essays. The Central European

University, Department of Sociology. Prague: 38 - 58.

B/ ADDITIONAL:

Aldridge, A. 2000. Religion in the Contemporary World. A Sociological

Introduction. Polity Press. Cambridge.

Barker, E. 1984. The Making of a Moonie: Choice or Brainwashing?. Basil

Blackwell. Oxford.

Barker, E. 1987. Brahmins Don't Eat Mushrooms: Participant Observation and

the New Religions. In L.S.E. Quarterly volume 1, #2, June. Basil Blackwell. Oxford:

127 - 152.

Barker, E. 1991. "But Is It a Genuine Religion? Boundary Drawing an Essential

but Risky Task". Report from the Capital. April: 10 - 14.

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Barker, E. 1993. "Charismatization. The Social Production of 'an Ethos

Propitious to the Mobilisation of Sentiments'". In Barker, E. et al (eds) Secularization,

Rationalism, and Sectarianism. Oxford University Press: 181 - 201.

Barker, E. 1995. "The Scientific Study of Religion? You must be joking!".

Presidential Address. Journal for the Scientific Study of Religion, volume 34, No. 3,

September: 287 - 310.

Barker, E. and Warburg, M. (eds). 1998. New Religions and New Religiosity.

Aarhus University Press. Aarhus, Oxford & Oakville.

Bowie, F. 2000. The Anthropology of Religion. An Introduction. Blackwell

Publishers. Oxford and Malden.

Douglas, M. 1966. Purity and Danger. An Analysis of the Concepts of Pollution

and Taboo. Routledge. London and New York.

Grace, J. H. 1985. Sex and Marriage in the Unification Movement. A Sociological

Study. Studies in Religion and Society. Volume 13. The Edwin Mellen Press. New York

and Toronto.

James, G. G. (ed.) 1983. The Family and the Unification Church. Unification

Theological Seminary. Barrytown, N.Y. 12507. Distributed by The Rose of Sharon

Press, Inc. New York.

Laermans, R., Wilson, B. & Billiet, J. (eds). 1998. Secularization and Social

Integration. Papers in Honor of Karel Dobbelaere. Leuven University Press. Leuven.

Lyon, D. 2000. Jesus in Disneyland. Religion in Postmodern Times. Polity Press.

Cambridge.

Martin, D. 2002. Pentecostalism. The World Their Parish. Blackwell. Oxford.

Van Zandt, D. E. 1991. Living in the Children of God. Princeton University

Press. Princeton, New Jersey.

Wilson, B. R. 1961. Sects and Society: A Sociological Study of Three Religious

Groups in Britain. Greenwood Press, Publishers. Westport, Connecticut.

Wilson, B. R. 1990. The Social Dimensions of Sectarianism. Sects and New

Religious Movements in Contemporary Society. Clarendon Press. Oxford.

Woodhead, L. and Heelas, P. (eds). 2000. Religion in Modern Times. An

Interpretive Anthology. Blackwell Publishers. Oxford and Malden.

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