Keeping,caring and claiming: O’odham Indians at Mission San Xavier del Bac

According to scholars, Native American Catholics live two parallel religious lives: ‘institutional’ Catholicism is juxtaposed to ‘popular religion.’ The Tohono O’odham of Southern Arizona seem to be a prominent example of this: the O’odham practice santo himdaq devotion to santos in small chapels. These devotions and indigenous practices contrast with the institutional church. Seemingly, ‘indigenised’ Catholicism is dearer to these Native groups than the central, official Church. However, this paper examines San Xavier Mission Church’s centrality both to Mission clergy and to O’odham Catholics as a place of mutual reverence. The historical examinations of the Mission Church have fixated on its Spanish origins without examining its importance to the O’odham. The church was left in the care of O’odham Indians for decades in the nineteenth century during the years of secularisation (1841–1912). I examine this care, the significance of the Mission Church to establishing the San Xavier Reservation, and the O’odham adoption of the church as their own, as well as comparing ‘institutional’ Catholicism with santo himdaq. The mission sheds light on the fluidity of missional power and social relations, the problems with essentialising Catholicism, and the changing nature of religious exchange, importance and practice over time.     

Wittgenstein,Quasi-fideism,and Scepticism

In the discussion of certainties, or ‘hinges’, in Wittgenstein’s On Certainty some of the examples that Wittgenstein uses are religious ones. He remarks on how a child might be raised so that they ‘swallow down’ belief in God (§107) and in discussing the role of persuasion in disagreements he asks us to think of the case of missionaries converting natives (§612). In the past decade Duncan Pritchard has made a case for an account of the rationality of religious belief inspired by On Certainty which he calls ‘quasi-fideism’. Pritchard argues that religious beliefs are just like ordinary non-religious beliefs in presupposing fundamental arational commitments. However, Modesto Gómez-Alonso has recently argued that there are significant differences between the kinds of ‘hinges’ discussed in Wittgenstein’s On Certainty and religious beliefs such that we should expect an account of rationality in religion to be quite different to the account of rational practices and their foundations that we find in Wittgenstein’s work. Fundamental religious commitments are, as Wittgenstein said, in the foreground of the religious believer’s life whereas hinge commitments are said to be in the background. People are passionately committed to their religious beliefs but it is not at all clear that people are passionately committed to hinges such as that ‘I have two hands’. I argue here that although there are differences between religious beliefs and many of the hinge-commitments discussed in On Certainty religious beliefs are nonetheless hinge-like. Gómez-Alonso’s criticisms of Pritchard mischaracterise his views and something like Pritchard’s quasi-fideism is the correct account of the rationality of religious belief.

     

Lived religion meets secular life: the dynamics of framing and the subjunctive power of ritual

ABSTRACT

In spite of the variety of often welcome everyday enchantments and empowerment that lived religion may bring to an individual in his/her personal life, it may become problematic in a person’s social life due to provoking tensions with significant others who hold different worldviews. This controversy necessitates the adoption of tactics and practices for adjustment and regulation, should that individual wish to enhance the benefits of religious enchantment and, simultaneously, maintain his/her position in the shared social lifeworld. This article argues that ritual theory, particularly in combining the notions of ritual framing and the subjunctive mode of ritual, offers a promising approach to researching this dynamic. The ritual studies approach helps shed light on the sometimes quite subtle ways in which moving in and out of the ritual frame makes it possible to regulate the often delicate balance of enchantment and disenchantment. This article examines the case study of women engaging in angel spirituality in Finland and the way they are able to navigate different ‘religious’ and ‘secular’ worlds. It argues that the dynamic combination of ritual framing and the subjunctive mode of ritual works as important possibility work in everyday life in a society which is uneasy about very strong expressions of lived religion.     

Religion in Contemporary Senegal

Senegal is usually classified as 90% Muslim and 5% Christian. But Senegal’s dominant religious imagination is far different from anything suggested by classical labels like ‘Muslim’ or even ‘Sufi Brotherhoods’. The pervasive religious imagination sees spiritual forces at play everywhere and understands causality primarily in spiritual terms. These spiritual forces can be manipulated by individuals gifted with such powers (marabouts), positively for one’s advancement or negatively to counter or even bring down competitors or opponents. This enchanted religious imagination, often given an Islamic character, is obtrusive in Senegal’s major sports: lutte avec frappe and football. It is inescapable in politics, as politicians admit their recourse to marabouts and even more often accuse opponents of it. For women maraboutage is particularly employed for domestic realities: a husband, children, domestic security. The courts regularly feature cases arising from this imagination. The phenomenon merits research, not just to clarify the nature of Senegal’s religion itself, but also for its effects on the country’s socio-political development generally.     

“I don't reject the Catholic Church—the Catholic Church rejects me”: How Twenty- and Thirty-somethings in Poland Re-evaluate their Religion

Abstract

Given measures of religious belief and participation, young adults in Poland are becoming increasingly disengaged from the Catholic Church. Broad theories of secularisation are less useful for making sense of this trend than an analysis of the role of Catholicism in Polish society in the twentieth century, which demonstrates the ways in which forms of belief are contingent upon wider social and political transformations. This article argues that, since 1989, attempts by the Catholic Church in Poland to influence public life through conservative social and political interventions have alienated young people who are looking for religious resources with which to make sense of their lives in a rapidly changing social milieu. Alongside disengagement from conservative, propositional forms of Catholic truth and rejection of direct authority, young people still possess ‘religious capital’ and look upon religious ideas to orientate their personal lives. However, disaffection from the propositional truths offered by the Church and disengagement from rituals and practices of ‘folk Catholicism’ at the level of the family and local parish have not led to widespread expressions of atheism among young people. Instead, there is a sacralisation of everyday life and there are attempts to use ‘religious capital’ to help young people make choices for life. The reconfigured ‘religious capital’ is often expressed through diffuse Catholic symbols and sentiment as well as the periodic use of major religious festivals as a means of finding access to some form of collective religious experience. The article concludes by reflecting on the implications of these changes for the future religious landscape of Polish society.     

Hume's Preference for the Enquiry: A Reply to Miller

Jon Charles Miller argues that the ‘New Humeans’ stress the primacy of An Enquiry concerning Human Understanding over A Treatise of Human Nature, and that this is indefensible because it relies on omitting and distorting negative aspects surrounding Hume's statements of this preference. Miller's argument is not successful: first, the battle lines between ‘Old’ and ‘New’ Humeans are not reducible to the primacy of either text; nor are his specific objections to the letters convincing. Moreover, the Enquiry is not, as Miller supposes, softer than the Treatise on controversial religious questions. In fact, his particular focus on religious questions provides a plausible explanation for Hume's preference.     

Paradigm shift in religious education? A reply to Gearon,or when is a paradigm not a paradigm?

This article responds to Liam Gearon’s reply to my article Misrepresenting Religious Education’s Past and Present in Looking Forward: Gearon Using Kuhn’s Concepts of Paradigm, Paradigm Shift and Incommensurability. In maintaining my critique of Gearon’s use of Kuhn’s terminology, I question his claim that ‘incommensurability’ does not necessarily imply ‘incompatibility’, and challenge his view that ‘faith-based’ approaches to religious education and ‘inclusive’ approaches are incommensurable and deeply incompatible. I also question Gearon’s placement of particular scholars within his constructed paradigms, noting that those identified by Gearon with specific paradigms do not necessarily share the same views concerning the nature of religious education and its pedagogy, and that various scholars, associated by Gearon with particular paradigms, draw on a variety of disciplines in their work. I argue that Gearon’s construction of paradigms is a device he uses for ‘separation’, leading to his misrepresentation of the work of researchers. I argue for the benefits of collaboration, in research, teaching and policy development. Finally, I give reasons for writing the article, which do not result from any engagement in ‘paradigm wars’, and I draw attention to pressing issues relating to the future of ‘inclusive’ religious education which are not addressed by Gearon.     

Reasons and religious belief

This paper purports a limited study of the concept of reason. It analyzes the claim of religious belief to be reasonable. The context for this analysis is an examination of some evidential (criteriological) connections between reasonable belief and ‘(good) reasons’ for such belief. Consideration of the typical sort of evidential connection shows, not surprisingly, that religious belief cannot claim to be reasonable. But it is argued that there is (at least) one other sort of connection, and that it is philosophically plausible to regard this connection as definitive of a quite distinctive sense of ‘reasonable’, with its own kind and style of criteria, according to which religious belief can be thought reasonable.     

Spiritual Versus Religious Identity: A Necessary Distinction in Understanding Clinicians’ Behavior and Attitudes Toward Clinical Practice and Medical Student Teaching in This Realm

Social sciences view spirituality and religion separately; medicine views them together. We identified distinctions regarding clinical practice and teaching among clinician educators based on their self-identified spirituality versus religiosity. We emailed a 24-item survey on spiritual/religious (S/R) issues to clinician educators (n = 1,067) at our institution. Three summary scales were created. Responses to statements, ‘I consider myself to be spiritual’ and ‘I consider myself to be religious’ generated four comparison groups: ‘spiritual only,’ ‘religious only,’ ‘both spiritual and religious’ and ‘neither.’ Analyses employed ANOVA and T tests. A total of 633 (59 %) surveys were completed. Four percentage self-identified as ‘religious only’; remaining respondents divided evenly, about 30 % into each of the other categories. Groups differed from one another on all summary scales (p < .0001). Using T tests, the ‘spiritual only’ group differed from the ‘religious only’ group regarding teaching. The ‘spiritual and religious’ group had the highest mean ratings for all summary scales. The ‘neither’ and ‘religious only’ group had the lowest mean ratings. Clinicians’ spiritual versus religious identity is associated with differences in behavior/attitudes regarding S/R toward clinical practice and medical student teaching. These findings elucidate opportunities for faculty development to explore effects of beliefs on behavior and attitudes within this realm.     

Editorial: minding the (explanatory) gap

‘I had rather believe all the fables in the Legend, and the Talmud, and the Alcoran’, says the robust and bluff believer, Francis Bacon, as the studio manager reaches to switch off the sound on his Elizabethan cultural perceptions, ‘than that this universal frame is without a mind... God never wrought miracle, to convince atheism, because his ordinary works convince it...’. ‘It is true’, he goes on, ‘that a little philosophy inclineth man's mind to atheism; but depth in philosophy bringeth men's minds about to religion’. Bacon assumes that the atheist rejects ‘religion’, not just belief in God: no middle term is readily available to him. There is a lingering nuance that ‘atheism’ is ‘shallow’ in its rejection of ‘religion’, which we can register, and even deploy, without thereby endorsing theism: can now insist that the rejection of theism is not yet atheism. Or can we? This is familiar enough stuff for Buddhists, who seem typically in their ‘non-theism’ to represent an agnosticism of indifference rather than of perplexity. But we need to recall why it might seem contentious, and revisiting the scene of religious perplexity can be salutary, since religious dialogue is not apologetic opposition but imaginativeengagement.     

Keepin’ it Real: London Youth Hip Hop as an Authentic Performance of Belief

Abstract

Hip hop is a global cultural phenomenon that encompasses rap music, dance, graffiti art, and fashion as well as particular ways of being. One sub-genre of hip hop is Gospel rap, in which Christian rappers attempt to ‘represent’ the truth of God as a tangible reality, thereby ‘keepin’ it real’. This study investigates how young British Jamaican male adults in the Brixton area of London appropriate hip hop for their own ends. Based on original raps authored and performed by these young people, the research finds that their representations of spiritual reality are influenced by the conventions and boundaries of professional Gospel rap. The study describes how youth incorporate religious hip hop into their everyday lives and argues that in some cases hip hop performance becomes a method for pedagogically reshaping the body, giving religious beliefs an ‘embodied authenticity’.     

From Pussy Riot’s ‘punk prayer’ to Matilda: Orthodox believers,critique, and religious freedom in Russia

ABSTRACT

This article analyses the configurations of belief, critique, and religious freedom in Russia since the performance of the Russian group Pussy Riot in 2012. The ‘punk prayer’ and its legal and political aftermath are interpreted as an incidence of the contestation of the boundary between the secular and the religious in the Russian legal and social sphere. The authors show that the outcome of this contestation has had a decisive impact on the way in which religion, critique, and the human right of religious freedom have been defined in the present Russian context. In response to Pussy Riot, the Russian legislator turned offending religious feelings into a crime. The article investigates two more recent cases where offended feelings of believers were involved, the opera “Tannhäuser” in Ekaterinburg in 2015 and the movie Matilda in 2017, and analyses how the initial power-conforming configuration that emerged as a reply to the ‘punk prayer’ has revealed a ‘power-disturbing’ potential as conservative Orthodox groups have started to challenge the authority of the State and the Church leadership. The article is based on primary sources from Russian debates surrounding Pussy Riot, Matilda, and “Tannhäuser” and on theoretical literature on the religious–secular boundary and human rights.     

Being ‘Spiritual’ and Being ‘Religious’ in Europe: Diverging Life Orientations

The present study shows that being ‘spiritual’ and being ‘religious’ are becoming different life orientations for a large part of the population. As far as we know, for the first time, a sample from an European country shows that these orientations are reflected in two coherent clusters of beliefs, experiences, and practices of what we call ‘new spirituality’ on the one hand and ‘traditional, church-related religion’ on the other hand. In addition, it appears that ‘only spiritual’ (and not ‘religious’) people and ‘only religious’ (and not ‘spiritual’) people have less ‘intensive’ spiritual/religious lives than people who describe themselves as ‘both spiritual and religious’. The ‘both’ category is not homogenous, probably as a result of the different associations which its members have of the conceptions of ‘spiritual’ and ‘religious’. The people in this category can be sub-divided in two sub-groups which show different profiles.     

Ecology: Religious or Secular?

‘Ecology: religious or secular?’ addresses the issue of the relation between ecology and the idea of God. ‘Social’ interpretations of ecology seem to fit with traditional Christian models, such as stewardship, for grasping the relation between humanity and nature. ‘Deep’ interpretations of ecology, in which nature is understood to encompass humanity, appear, by contrast, less amenable to assimilation by Christianity. The choice – for so it is often presented – between ‘deep’ and ‘social’ forms of ecology is thus a test case for Christianity. Does the Christian theologian opt for ‘social’ ecology because it best addresses the issue of human embeddedness in nature or because it fits better with prior metaphysical commitments? This article argues that the only way such a dilemma can be addressed theologically is by thinking through at a fundamental level the character of God’s relation to the world. An enquiry in philosophical theology, through the consideration of the concept of divine simplicity, it is argued, suggests that Christianity is not condemned to ‘religious’ readings of ecology. That is, Christianity is not obliged to select evidence based on criteria derived from prior theological commitments (e.g. to the model of stewardship). Instead, beginning in the concept of God enables a truly ‘secular’ enquiry which acknowledges a wide range of evidence of our materiality. Indeed, such a ‘secular’ enquiry can only be established by reference to the idea of God.     

Spirituality,the opiate of scholars of religion?

This review discusses Craig Martin’s approach to religious individualism and more widely the ways in which social scientists can make sense of individuals’ identities, beliefs and practice, as these seem more volatile and eclectic than ever. In particular, it is interested in the ‘critical’ study of religion developed in Capitalizing Religion. This review underscores the convergence between this book and other recent works regarding epistemological weaknesses affecting the contemporary study of religion (and in particular the ‘paradigm of spirituality’). It discusses Martin’s original contributions – in particular, a critical analysis of the ideological origins and biases underlying the categorisation of freely chosen spirituality vs. coercive religion. Finally, this review tries to further Capitalizing Religion’s argument by drawing on my own empirical work on the popularisation of meditation, yoga and kabbalah, sharing Martin’s critical approach and interest for the ways in which social structure and cultural norms affect individuals’ religious life.     

Explaining Public Attitudes towards the Integration of Muslims in British Society: The ‘Solidarity of the Religious’?

There has been growing concern in recent years about the integration of Muslims and the emergence of ‘Islamophobia’ in Britain. But there has been a lack of research into the sources of public opinion towards Muslims in British society. This article contributes to emerging research in this area by using a nationally representative survey to examine public opinion towards Muslims’ efforts to integrate into British society. It examines the relative impact of social, religious, and attitudinal variables. Religious affiliation has no impact, while greater religious salience and pro-religion attitudes on religious–secular policy issues are related to positive views of Muslims’ efforts to integrate. Women and the university-educated are more positive in their assessments. A traditionalist view of Christianity, socially authoritarian beliefs, and anti-immigrant bias are related to negative views of Muslims’ efforts to integrate. Overall, the findings lend support to the ‘solidarity of the religious’ perspective and should encourage further investigation into attitudes towards religious groups in Britain.     

Heidegger’s Destruktion of Theology: ‘Primordial Faith’ and ‘Recognition’ of the Messiah

Heidegger’s phenomenology of religious life offers important insights by engaging Paul’s Epistle to the Galatians, where he distinguishes ‘Paul the Pharisee’ from ‘Paul the Christian’ in order to explicate the nature of faith in contrast to systematic theology. Neither certitude in God’s existence is primordial to Christian faith, according to Heidegger, nor is rabbinic nor theological disputation concerning God’s existence or God’s nature. Instead, what is essential to Heidegger’s phenomenology of religious life are: (1) faith as lived experience and (2) recognition of ‘the Christ’ (ho christos/ha ma?ía?). This ‘recognition’, however, requires phenomenological clarification and not philosophy of religion as traditionally construed.     

Recycling Religion: Lance Armstrong’s Postmodern Spirituality of Suffering and Survivorship

For much of his triple career as heroic cancer survivor, sports champion, and, latterly, fallen idol, Lance Armstrong, a professed atheist, has worn a silver necklace with a cross pendant. Why does he wear this Ur-symbol of Christian religious faith? Speculative answers range from ‘residual superstition’ to ‘fashion jewellery’ and ‘tactical deception’. Here, Armstrong’s own declared beliefs as refracted through his autobiographical accounts are analysed within a mono-mythic framework, with particular emphasis on ‘survivorship’, his implicit spirituality of suffering. The Armstrong case of a personalised construction of faith praxis sheds light on the eclectic ‘liquid’ religio-spiritual style of postmodernism. It helps portray the negotiation of the religious-in-the-secular, the sacred-in-the-profane (and vice versa), and illuminates the problematic nature of dualistic accounts of religion and spirituality in contemporary culture. Armstrong’s ‘recycling’ of traditional religious iconography out of context of origin demonstrates the persistence, durability, and elasticity of religio-spiritual symbolic culture.     

Justice without Solidarity? Collective Identity and the Fate of the ‘Ethical’ in Habermas' Recent Political Theory

In past work, Habermas has claimed that justice and solidarity stand in a complementary relationship—that ‘ethical’ relations of solidarity are the ‘reverse side’ of justice. Yet in a recent address to the World Congress of Philosophy, he rejects this idea. This paper argues against this rejection. After explaining the idea, arguing for its centrality to Habermas' thought, and evaluating Habermas' scant reflections on this major transformation, I argue that his rejection of the idea is a result of a newfound skepticism about the power of secular reason, and should thus be understood in terms of his corresponding turn to religious traditions as alternative sources of solidarity. I argue against this ‘religious turn’ by developing an alternative advocated by Habermas himself in earlier reflections—attention to real sociopolitical movements. In particular, I analyze feminist and black liberation movements to demonstrate that Habermas' pessimism about secular sources of justice‐producing solidarity is unwarranted, and that, while ‘postsecular’ sources may provide one avenue for actionable solidarity, they are not the only one. I conclude by identifying a conceptual commonality in these two alternatives: an inclusive conception of what it means to be human.