A method of ‘things’: a relational theory of objects as persons in lived religious practice

ABSTRACT

Material expressions of religion are some of the most visible ways in which the lived realities of religions can be examined and understood. Religious materiality not only mediates between a continuum of still productive dualisms that exist between ‘official’ and ‘lived’ religion, but is also capable of inspiring relational methodological approaches. Based on a small-scale study of Marian statue devotion in Spain, the article asserts that ‘personhood’ as an approach is an appropriate conceptual and methodological tool with which to frame theoretically, address, and approach practically the religious objects that researchers encounter in the field. Such approaches are considered here as ‘relational’, as lived religion is best understood through the intimate relationships and negotiations that take place not only between religious group or community members, but also between human persons and other than human persons such as religious statues. Acknowledging that researchers and the objects being researched can bring each other into varying forms of personhood carries the possibility of expanding the ‘participant observer’ paradigm, thus expressing lines of possibilities for understanding the volatile relational phenomena that take place in the religious ‘worlds’ of others.     

Relations between church and state in Russia today ∗

Abstract

According to its constitution the Russian Federation is a secular state in which all religious associations are equal before the law. The constitution also guarantees freedom of religious choice and practice. Federal legislation, as well as the legislation of the republics, should be in accordance with these clearly formulated principles. Many provisions in the federal law on religion of 1997, however, are in conflict with them. Moreover, in practice the statement in the preamble to that law regarding the historical role of Orthodoxy and that of other ‘traditional religions’ is arbitrarily interpreted to justify a privileged position for Orthodoxy and to some extent for Islam, Judaism and Buddhism. The ‘secularity’ of a state does not entail the marginalisation of religion. A secular state should take account of the historical role and importance of each religion. The Russian state may legitimately award Orthodoxy a position of primus inter pares and privileges of honour in comparison with other religions on the basis of proportionality. These should not, however, take the form of legal advantages. Orthodoxy can perfectly well play the role of ‘official’ religion, but it should not be a ‘state’ religion. It would be advisable to establish a system of bilateral agreements between each religious association and the state and to create a fiscal system that allowed citizens who declare that they belong to a given religious faith to devote part of their taxes to the financial support of that faith.     

Analogous activities: Tools for thinking comparatively in religious studies courses

This article discusses an experiential teaching method that uses secular activities that are simple, accessible, and analogous to religious practice in order to facilitate comparative religious study. These “analogous activities” – for example, social rituals, stillness, yoga, a social media fast, singing, nonviolent communication, and mindfulness meditation – provide a third point of reference that allows students to pivot between their understanding of religion and those of practitioners and scholars of religion. Experiential learning can be quite successful if deliberately sequenced to allow students to encounter a series of interpretive frameworks and structured with prompts and parameters that encourage reflection and critical analysis of their experience. In my course engaging in analogous activities not only impacted students' understanding of Asian religions, but also led them to question two previous assumptions: first, that religious beliefs were more important than religious practices, which is particularly problematic in regards to Asian religious traditions that place more emphasis on orthopraxy than orthodoxy, and second, that religion was something separate from one's everyday or lived reality.     

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.     

Alternative religion kids: spiritual and cultural identity among children and youth involved with new religious movements

ABSTRACT

The term ‘new religious movement’ (NRM) has come to replace the more provocative term ‘cult,’ however this shift of scholarly language has not resulted in a softening of public perception towards those in religious groups perceived as ‘weird’. This perception leaves a distinct mark on the identities of children raised in these communities.Children from alternative and controversial religions comprise a unique subculture.. The experience of growing up in a new religious movement has an important impact on a young person’s cultural and spiritual identity. Drawing on and expanding Useem and Downie’s model of ‘third culture kids’ (TCKs) the model of ‘alternative religion kids’ (ARKs) is developed. It is proposed that ARKs are a subculture in their own right and share a sense of belonging and identity based on their experience of being religious ‘others’. ARKs may be able to connect through a powerful, shared experience not paralleled with other peers.     

How Christian upbringing divides the religious nones in Britain: exploring the imprints of Christian upbringing in the 2016 EU referendum

ABSTRACT

Over the last few decades, Britain has witnessed a significant decline in Christian affiliation and the corresponding growth in the number of religiously unaffiliated individuals. Relatively little attention has, however, been paid to ‘former Christians’ who were brought up in a Christian household but now identify as having no religion. This study focuses on the effects of Christian upbringing on the voting behaviour of religious nones in the EU referendum of 2016. Using data from the 2016 British Social Attitudes survey, the empirical analysis in this article examines the socio-cultural characteristics of Anglican, Catholic, and ‘Other Christian’ households as well as their role in shaping the voting turnout and the voting intentions of individuals who are religiously unaffiliated. The results suggest that Anglican upbringing and Catholic upbringing serve as salient proxies for national identities among the secular groups. Additionally, in the EU referendum, the voting behaviour of religious nones with different kinds of Christian upbringing was very distinct. This reveals that religious upbringing is a source of within-group variety among British religious nones and that Britain’s Christian heritage still has important socio-political implications despite the decrease in the country’s Christian population.     

Identity,politics, and the future(s) of religion in the UK: the case of the religion questions in the 2001 decennial census1>

With the publication of the results of the United Kingdom's decennial Census questions on religion it is important to situate this data within the wider social and religious contexts that led to the inclusion of these questions in the Census. This includes engagement with some of the issues likely to affect both the data itself and the uses to which it might be put. The varied forms of the questions on religion as asked in different parts of the UK are outlined within the context of a discussion of the scholarly taxonomy of religions. The questions are also explored in the light of the interplay between the varied categories of religions and the official ‘recognition’ implied by their use within the Census. Finally, the place of religious statistics within the ‘politics of identity’ as well as their potential contribution to the development of a communalist ‘identity politics’ are critically explored.     

Public discourse and the myth of religious speech

Critics of public religious speech have proposed various strategies for limiting the presence of religion in the public square, while proponents of public religious speech argue that such limitations constitute an infringement of the freedom of speech. For theoretical, practical, and ethical reasons, I argue for dismissing the category of ‘religious speech’, which rests on the erroneous assumption of a clear distinction between ‘the religious’ and ‘the secular’. ‘Religious speech’ should be regarded no differently from any other kind of speech; it therefore ought not to be subject to either special limitations or protections. Regarding religious speech as nothing other than free speech ensures the right of religious citizens publicly to express their views, while simultaneously preserving the right of other citizens to provide a critique to arguments that are framed in religious terms.     

Inside a religious education research project: the influence of theological and educational considerations on the treatment of religious content within a prescribed pedagogic framework

This article describes the underlying theological and educational issues which were addressed when incorporating an item of religious content within the ‘Gift Approach’ to Primary Religious Education. It suggests that the significance of laying bare this process is in demonstrating how theological concerns (whatever the religion) will always be a contributing influence in determining how religious content is treated and incorporated within learning experiences in RE.     

Islamic religious education in Belgian state schools: a post-secular perspective

Abstract

Based on Habermas’ normative theory of religion in post-secular society, this article elaborates on the organisation of Islamic religious education (RE) in state schools. Hereto, a brief sketch of the Habermasian concepts of reflexive religion and complementary learning processes will be given. Subsequently, the author addresses the role of RE in post-secular society and applies these Habermasian concepts to confessional RE, with particular attention to Islamic RE in Belgium, where this subject is included as an optional subject in the state school curriculum since 1975, but where it is also criticised today, in particular with regard to content, teacher-training, textbooks, and inspection. These deficiencies will lead us to one of the main problems of Islamic RE and of confessional RE in general: the absence of state control. Based on Habermas’ ideas, the author concludes that it is up to the state to elucidate under which conditions confessional RE can be part of the regular curriculum, and to facilitate these conditions, by funding and co-organising teacher training, reviewing curricula and textbooks, formulating a ‘core curriculum’ and controlling teachers, for example. If these conditions have not been met, confessional RE should not be a part of the regular curriculum in a liberal state.     

National identity and ethno-religious identity: A critical inquiry into Chinese religious policy,with reference to the Uighurs in Xinjiang

Abstract

On the basis of data from the survey of religion and values in Central and Eastern Europe Aufbruch – 2007 this article questions the applicability of the basic theoretical propositions about the relations between religion and modernity, such as theory of secularisation (classically understood) and rational choice theory, and the thesis about the vicarious nature of religion, to the religious situation in the traditionally Orthodox part of Eastern Europe (Romania, Moldova, Serbia, Bulgaria, Belarus' and Ukraine). Following Shmuel Eisenstadt's concept of multiple modernities and Grace Davie's thesis of the secular character of Western European societies, it explores the possibility of viewing the religious modernity/modernities in the postcommunist traditionally Orthodox area of Eastern Europe as an alternative to the (secular) modernity of Western Europe, and the region itself as an ‘other-worldly’ Europe. After an overview of the specific features of Orthodox Christianity enabling this traditional religion to respond successfully to the demands of modern society, the article turns to the survey data covering a range of standard and also less frequently researched aspects of religiosity. The analysis concludes with a summary of the challenges that Orthodox Europe presents to the basic theoretical propositions about religion and modernity and stresses the important role that religion (and traditional churches) play in the social and political life of this region – a role that should not be ignored.     

Using census data in the management of religious diversity: an Australian case study

Abstract

Mapping and measuring religious diversity has become critical to the management of interreligious relations in the 21st century. The data about religious identification provided by the Australian census since the formation of Federal Government in Australia, and prior to that in the Colonies, has provided detailed information about the extent of and changes in religious diversity in the nation and in particular cities. Because the census also provides very detailed information about where people of different religions live, it can provide information about the extent to which religious groups are residentially segregated, a factor which affects how people of different religions relate to each other. The methodological issues related to measuring diversity are discussed and the utility in urban contexts of a ‘dissimilarity scale’ is demonstrated. The unique contribution of census data to the mapping and management of religious diversity in Australia is presented.     

Exiters of religious fundamentalism: reconstruction of social support and relationships related to well-being

ABSTRACT

Over the past decade, researchers have documented the steady growth of religious “exiters” – those who drop their affiliation with any organised religion. Religious disaffiliation or “exiting” may affect health, and while most studies of religion and health are quantitative and emphasise the health benefits of religious involvement, little qualitative research has been devoted to documenting the lived experience of religious exiting. This qualitative study investigates the social psychological consequences of leaving religion in an understudied subgroup of exiters – individuals who have left Christian fundamentalist religions. Drawing on 24 in-depth interviews, this research reveals the processes through which former religious participants reconstruct supportive social relationships to reinforce their well-being. The results demonstrate that while it is challenging in the initial stages of the exiting process to forge and cultivate new supportive relationships, the construction of nonreligious social networks eventually contributed to their greater well-being.     

Islamophobic and anti-Muslim resistance to postsecularism: South Asian Americans and the disciplining of American racial and religious subjectivities*

ABSTRACT

Assaults on Sikhs and other South Asian Americans represent not merely cases of ‘mistaken Muslims.’ Their victimization is different—yet not distinct—from anti-Muslim sentiment. They are the casualties of an American racial and secular nationalist project to discipline citizens into a ‘safe’ religious subjectivity. Although a variety of Hollywood films demonstrate a slowly growing sophistication in portrayals of Muslims, Islamic traditions, and South Asian Americans, too many continue to promote America’s sometimes fatal conflation of race and religion that becomes particularly acute in periods of strident nativism.     

Insulting the sacred in a multicultural society: the conviction of Jussi Halla-aho under the Finnish religious insult section

This article analyses the most well-known and legally important contemporary Finnish religious insult case: the case of the politician Jussi Halla-aho. Concluded in 2012, the said legal process resulted in a conviction due to Halla-aho’s blog post about Islam and its sacred figures. Using a discursive framing, the article argues that the contemporary religious insult cases can, in fact, be political struggles involving various interests in a multicultural society. Building on broadly Durkheimian theorisation of the sacred, it also argues, that besides the Islamic objects set apart as sacred in the process, ‘secular’ ideals or values, such as the public order, tolerance, equality, and freedom of religion are also constructed as such and protected by the officials. By protecting Islam, the courts, in fact, aimed to protect a ‘secular sacred order’ against societal threats.     

Belonging without commitment: the Christocentric view and the traditionist perspective on modern religion

This essentially theoretical article suggests a novel way to conceptualise the middle spaces of people whose link to religion is perceived as partial and fragmentary – the vast majority of the population in the world of the twenty-first century, who belong to a religious tradition but are quite selective in their observances. We first argue that current conceptualisation of the middle spaces suffers from a predisposition we view as ‘Christocentric’. As the key to an alternative and non-Christocentric approach, we suggest the concept of ‘traditionism’, which permits a new theoretical discussion of the meanings of religion for contemporary individuals who belong to a religious tradition but are not fully committed to its current authorities or affiliated with recognised denominations. As a case study to clarify the new, non-Christocentric conceptualisation, we suggest the religious identity of contemporary ‘Arab Jews’ – Jews whose families originated in the Muslim Middle East – to highlight the potential contribution of a certain Jewish perspective to an understanding of modern religion as tradition and of modern practitioners of religion who belong to no denomination as ‘traditionists’.     

Lived religion and the religious field

ABSTRACT

In the study of lived religion, the focus on laypeople as religious agents can result in the simplistic juxtaposition of religion-as-practised by individuals and religion-as-prescribed by institutions. This perspective leads to analyses that over-emphasize agency and overlook the embeddedness of religious persons in intricate power relations that expand beyond the institution(s) closest to them. I propose that Pierre Bourdieu’s social theory, particularly as related to the religious field, offers tools for tackling this issue. While Bourdieu’s work has been criticized for relegating the laity to the status of passive consumers of religious goods, his theorizations can also be employed to produce nuanced micro-level accounts that prioritize laypeople’s practical knowledge of the field and the positions they take within it. Based on my case study of older Finnish women’s normative assessments related to religion, I demonstrate how scholars can investigate the role which their informants’ histories and investments within the religious field play in their religion-as-lived. The women in my study, lifelong members of Orthodox or Lutheran churches, defended their positions in the increasingly individualistic Finnish religious field through an emphasis on childhood socialization as the foundation of ‘proper’ religion.     

Advocacy,brainwashing theories,and new religious movements

Advocacy by scholars in the field of new religious movements emerged during the ‘cult wars,’ which in the U.S. had their peak between 1970 and 1990 and continued in Europe and Japan in subsequent decades. Advocacy focused on the question of whether the ‘cults’ used a persuasion technique known as brainwashing. The idea of brainwashing was born during the Cold War, and originally applied to Communist techniques of indoctrination, but was lately first extended to religion and subsequently used as a tool to distinguish between legitimate and non-legitimate religions, labeling the latter as ‘cults.’ Prominent psychologists and sociologists were involved in these battles, with most scholars of new religious movements appearing in court in order to criticize the brainwashing theories advocated by psychologist Margaret T. Singer and a handful of anti-cult academics. After the Fishman decision of 1990, which seriously hit the anti-cult camp, advocacy in this field did not disappear but became somewhat less partisan.