The paper reports new time-series for the numbers and sizes of churches in Denmark over a 715-year period. Per capita, the new series are termed church densities. A pattern emerges in the series that corresponds to the main development in the economy: Until 1750, the economy was in the traditional steady state, where church densities were high and did not decline substantially. Modern development set in after 1750. Since then, church densities have declined more than five times. Moreover, capacity utilization of church rooms has declined, which means that the reduction in the demand for churches must have been even larger. We argue that this large decline is caused by fall in religiosity that is caused by economic development as measured by the rise in incomes. In parallel with similar transitions in other sectors, e.g., the Agricultural Transition, it is termed the Religious Transition.

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The historical dynamics of religious change among the Chumash constitute a compelling case for the academic study of conversion. Within 250 years the community has experienced two major cultural transitions: first, European colonization after 1772, and second, indigenous revitalization since 1968. Although both events implicate changes in religiosity, ethnohistorians and anthropologists tend to regard religious conversion as a byproduct of other cultural forces. This paper takes a different approach because conversion is understood as a force that in itself contributes to cultural transition. The relative distribution of the four most significant religious traditions since colonization is traced using a model that synthesizes prevailing insights from conversion research into an analytical matrix that may be applied to historical and contemporary qualitative data. Approaching cultural change among indigenous peoples as conversion brings a renewed focus on religiosity as a cultural strategy at the same time as it contributes to a cross-cultural perspective on conversion.

Structured abstract Background & aims How can non-autistic adults facilitate social learning with children on the spectrum? A new theoretical understanding of autism is currently emerging that has made this question more relevant than ever. At the intersection of two growing research areas in the field of autism, the borderland that separates the experience of social interaction between neurotypes is increasingly mapped out. By integrating anthropological research on autistic sociality and the neurocognitive framework of predictive processing, this paper explores the question: If autistic people experience the world in a fundamentally different way, what is a meaningful strategy for supporting them in developing their socialities? Methods The paper reports an in-depth analysis of a 2-min sequence in which a non-autistic adult facilitates a collaboration game between three autistic children (8–12 years). The data comes from a participatory research project that develops a new pedagogical approach to social learning based on open-ended construction play. The analytical strategy is informed by conversation analysis. Results We find that the facilitation supports the children in accomplishing social interaction and collaboration, but it also in several instances gives rise to misunderstandings between the children. Whereas the facilitator aims to support the children's direct verbal communication about the construction task, we observe that the children use a broad repertoire of non-direct communication strategies that enables them to coordinate and align their shared process. We find that the children's actions with their hands in the construction task count as turns in the communication. Regarding the play-based learning environment, we find that the children are engaged in the shared construction task and that they competently navigate social tension when it arises without the facilitator's help. Conclusion We conclude that the misunderstandings between the children created by the facilitation from a non-autistic adult emerge from a discrepancy of attention in the situation. The facilitator focuses on the words, but the children focus on the task. Even though this discrepancy is not necessarily a result of different neurotypes, we find that it emerges from the social dynamics of facilitation by non-autistic adults that is key in many social intervention settings. Furthermore, we conclude that the play-based learning environment enables the facilitator to support the children without directly instructing them in their social behavior. This appears to give the children an opportunity to acquire complex social experiences through their collaboration. Implications The interaction dynamics in the data clip is shaped by the non-autistic adult's expectations of the children's interaction. This made us wonder whether we can establish a learning environment that begins from the learners’ perspectives instead. The analysis caused us to change the facilitation strategy that we employ in our project. It is our hope that our approach will inspire reflection and curiosity in researchers and practitioners who develop social interventions targeting autistic people.

Spontan helbredelse for alvorlige sygdomme gennem kristen forbøn alene virker højst usandsynligt i et vestligt sekulært samfund som det danske. Alligevel findes der utallige rapporter fra folk, som har oplevet mirakuløse helbredelser inden for det karismatiske kristne miljø. Troen på, at Gud griber ind i verden den dag i dag og helbreder alle former for sygdomme ligesom i bibelsk tid, er udbredt i disse miljøer. En systematisk analyse af 936 tilfælde af mirakuløs helbredelse viser imidlertid, at distributionen af lidelser, der bliver helbredt, begrænser sig til en specifik gruppe af lidelser, som også kendes fra forskningen iplaceboeffekter. Meget tyder på, at denne type helbredelseseffekter kan forklares ved hjælp af generelle psykologiske mekanismer, som er afhængige af individets forventninger til en giventerapiform.