‘Vorkuta is the capital of the world’: people,place and the everyday production of the local

This article considers the relationship between people and place in the everyday production of the local. Based on empirical research with young people in Russia's far north it offers an empirically substantiated argument that processes of deterritorialization do not necessarily imply the disembedding of people from either the national or the local. Drawing on discursive psychological approaches to the construction of nationhood, the article demonstrates how national and local patriotisms are produced through a post‐Soviet project of nationalism and an active programme of flagging the city by the city administration. Through an exploration of the everyday manifestation and articulation of ties between people and place, however, it also suggests some of the limitations to theories of the everyday discursive production of nationhood. Connections to place, it is argued, are not only unconscious or linguistic expressions of discursively produced subjects, but emotional and sensual responses to the material (urban space, nature, climate) and symbolic (hymns, flags, historical narratives) environment. This suggests the need to conceptualize place as a site of the active production and enactment of subjectivity, which is itself not only the product of language and discourse but of experience, affect and ‘matter’.     

Faith,work, and women in a changing world: the influence of religion in the lives of beedi rollers in West Bengal

In India, religious norms and values play a significant role in regulating the lives of women and girls in many communities. This article looks at how the lives of women and girl beedi (hand rolled cigarette) rollers in a Muslim community in West Bengal are influenced by their religious background, highlighting the complex relationship between gender, faith, and work. Secondly, the article discusses how secular NGOs – which in India are often seen to be hesitant in addressing questions of religious faith and practice – can engage in development work with women and girls in faith-based communities. The article focuses on the experiences of two secular NGOs working with women beedi workers in villages in Murshidabad, as they come to understand that to bring about significant changes in women's lives they must open up discussions around sensitive religious belief, within the community and their own organisations.     

“A Community of Communities”– Catholic Communitarianism and Societal Crises in Ireland, 1890s–1950s1

Abstract This article argues that discourse on community as a socio‐political problem needs to be located within historical, institutional, and socio‐structural contexts if it is to be properly understood. In particular, it suggests that the role of religion in promoting forms of communitarian discourse and practice needs to be given greater attention than it has hitherto received within the social sciences. The article pursues this argument through examination of the religious discourse on community cultivated and promoted by the Catholic Church in the nineteenth and twentieth centuries. By providing an analysis of its role in Catholic responses to three major socio‐political crises in Ireland between the 1890s and 1960s, the paper suggests that not only does socio‐religious discourse on community constitute a powerful alternative to secular social‐scientific discourses, but that such discourse is particularly effective in helping to constitute specific groups as communities, given favourable sociological conditions.     

Barbie Zelizer,Ed., Visual Culture and the Holocaust/Matthew Baigell and Milly Heyd,Eds., Complex Identities: Jewish Consciousness and Modern Art

Mass media and the culture it carries have been identified as a key site of conflict in the so-called culture wars, pitting evangelical Christians against mainstream American society. Paradoxically, Evangelicals historically have appropriated the spectrum of forms of popular culture in America and secular commercial practices for evangelizing vehicles and, at the same time, contributed an evangelical voice to that culture. The author argues that Evangelicals' use of media has moved into a new level of sophistication enabling effective entry into the national discourse, partly through dramatic growth of contemporary Christian music. Given this phenomenon, the author examines issues of identity and social forces driving the subculture; he also explores potential influences or effects on the broader secular culture. Using a range of cultural theory, the author argues that the movement toward religious messages in the form of popular music enables the subculture of evangelical Christians to resist against a dominant secular society by taking possession of a cultural form and redefining it as their own, empowering them to effect an influential voice in the cultural discourse of American society.     

Social Capital,Volunteering, and Charitable Giving

This paper explores the impact of social capital—measured by social trust and social networks—on individual charitable giving to religious and secular organizations. Using United States data from the national sample of the 2000 Social Capital Community Benchmark Survey, we find that social trust, bridging social network, and civic engagement increase the amount of giving to both religious and secular causes. In contrast, organizational activism only affects secular giving. Volunteering activity, and human and financial capital indicators positively affect both religious and secular giving. Finally, those who are happy about their lives and those who are religious give more to religious causes, but these factors do not affect secular giving. We find evidence of important differences in the determinants of religious and secular giving, suggesting the need to distinguish these two types of charitable giving in future work.

Grandparent-Grandchild Relationships in Israel: A Comparison between Different Jewish Religious Groups

This article is a review of studies concerning the effect of religiosity on the relationships between grandparents and grandchildren in Israeli Jewish society. The main findings of the studies indicated that religious grandparents are more involved with grandchildren in the context of transmitting traditions, knowledge, values, and behaviors. However, secular grandparents provided more instrumental support for their grandchildren than Haredi grandparents. In addition, adult religious grandchildren provided more assistance to their grandparents than secular grandchildren. The few differences that were found between religious and secular grandparents indicate the universality of the grandparenthood role and its importance for all grandparents.     

Entwurf einer Theorie religiös-säkularer Konkurrenz

This article presents the basic elements of a theory of religious secular competition. The theory claims that individuals in many societies may choose between religious and secular options, creating a situation of competition between religious and secular organizations. The paper assumes (bounded) rationality for individuals and organizations and describes religious and secular organizations, religious and secular goods, as well as three important parameters that influence religious secular competition: regulation of supply, regulation of demand and level of societal modernization. The theory of religious secular competition explains a whole range of different phenomena, such as variations in church going in US states, variation in the attractivity of monasteries, the late secularization of Ireland, the strong religiosity of agrarian societies or the success of megachurches since the 1960s.     

Religious Dynamics and Marital Dissolution: A Latent Class Approach

Past research on religious homogamy has struggled to distinguish whether religiosity or homogamy has a stronger impact on preventing a marital dissolution. To rectify this problem, I use a latent class approach to compare couples with various forms of partner religiosity and similarity. Based on 707 newlywed couples from the Marriage Matters survey (1998–2004), I discovered four latent classes: “holy” couples (both partners are highly religious), “nonattending” couples (both partners identify as religious but don’t regularly attend services), “unbalanced” couples (the wife is religious but the husband is not), and “secular” couples (both partners are not religious). Findings indicate that holy, nonattending, and unbalanced couples experience less odds of divorce compared with secular couples, suggesting that religiosity in a variety of forms is more important than partner similarity in avoiding divorce.     

Secular–religious debates on the Indonesian National Education System: colonial legacy and a search for national identity in education

This paper attempts to trace and discuss the historical roots of secular–religious debates and tensions and their relationship to the formation of the Indonesian National Education System within the context of the history of Dutch colonization and nationalist struggles for national identity. It focuses on what are believed to be two ‘significant events’ in the history of the Indonesian National Education System. The first is three and half centuries of Dutch occupation of Indonesia prior to 1945 and the second the establishment of the Indonesian National Education System. Also, the tension between those desiring a secular versus religious (Islamic) education system is discussed in detail.     

Young Muslim women of Bengali and Moroccan origin in Italy: multiple belongings,transnational trajectories and the emergence of European Islam

This paper investigates the multiple dimensions in the identity constructions of the daughters of the Muslim migrations to Italy. It focuses on the transformations in the way girls and young women relate to religion, in the transition from the generation of mothers, who emigrated from countries with a Muslim majority, to the generation of daughters, who grow up in a European context where Islam is a minority religion. It discusses ‘transmissions’, ‘translations’ and ‘betrayals’ in the migration experience, from a standpoint which highlights the specificities of gender and of generation. The article is based on an intersectional analysis of biographical accounts by Muslim girls and young women of Bengali and Moroccan origin who were born and/or grew up in Italy. Intersecting religious identity with other identity lines such as national belonging (to the parents’ country of origin and to the country where they were born or grew up), gender, class, color and age, multiple reactions and positions emerged. In this context, the religious dimension inherited/experienced/reinvented/called into question by the daughters of migrations appeared to be in constant evolution. Indeed, the stories contained herein of young Muslims tell of the emergence of European Islam.     

Can the Secular Be the Object of Belief and Belonging? The Sunday Assembly

In public discourse and much sociological research individuals are considered secular if they do not hold religious beliefs or belong to any religious group. But can the secular itself become an object of both belief and belonging? Can secular people develop self-understanding and existential purpose in communal contexts that engage a religious model? To explore these questions I investigated the Sunday Assembly, a new network of secular congregations. Based on two years of research including fieldwork at the London, San Diego, and Chicago Assemblies, in-depth interviews with 21 Assemblers, and analysis of video-recorded Assembly services, this study examines the interactional, meaning-making dynamics of what I term communal secularity. I explore the broader question of belief, morality, and belonging in an increasingly complex secular-religious landscape through an analysis of the congregational activity of this newest iteration of the growing secular community. Having distilled thematic categories from an inductive analysis of the talk, practice, and other elements of congregational culture at the Sunday Assembly, this study reveals the social interactions, functions, and symbolic practices that frame participants experiences and express secular values and belief systems. I argue the secular can become an object of a nonsupernaturalist sacred, and that congregants engage interactions and meaning structures, both explicitly and implicitly, that parallel, coalesce with, and in several ways depart from, traditional religious congregations. My research reveals how secular beliefs can both function and fulfill in ways typically credited to religion. As such, the secular should not refer exclusively to the lack of religiosity, but should acknowledge the diversity of contemporary secular forms, some of which embrace a religious character. Implications of communal secularity for the broader community are discussed, and I suggest additional vistas of research as part of the emerging scholarly literature in this area.     

Gender relations,transnational ties and rituals among Bosnian refugees

In this article I show how Bosniak (Bosnian Muslim) refugees reproduce, contest and construct their ethnic and religious identities. Using ‘ritual’ in a broad sense to refer to everyday routinized activities and practices that characterize family hierarchies and gender relations, as well as more easily identifiable religious rituals, I show that rituals assert belonging to a community and an identity, but are also, in the process of construction and contestation, selectively evoked and ignored. ‘The Other’ constructed through certain rituals is not merely the non–Muslim Bosnian (Serbs and Croats), but also, for refugees, other Bosnian Muslims who stayed behind. Moreover, engagement in secular and religious rituals, and the wider issue of identity constructions cannot be understood fully without exploring the dynamics between refugees and people who have remained in Bosnia. Competing constituencies claiming ‘Bosnianness’ and ‘Muslimness’ can be found across national boundaries and complicate the attempt to construct a community of believers or nationals, or both.     

The self-defined experience of secular foster-care services for ultra-religious women in Israel: Using phenomenology to create cultural sensitive services

This paper qualitatively explores how foster parents from a religious minority group – more specifically foster parents from the Jewish ultra-orthodox sector in Israel experience the act of fostering through secular welfare services. Central themes that the women raised include religious spiritual beliefs as enhancing positive meaning of the act of foster care: Ambivalence of other women in the community because of fostering through external state services: The husband and religious leader as a central support due to the spiritual meanings of foster care. The central themes in terms of the secular services were their role as a protective financial base for creating a clear contract concerning the foster care as compared to informal fostering within the community and a culturally sanctioned exposure to psychological concepts and secular childcare practices. Lack of understanding of the secular welfare services of the importance of each group within their community was also stated as a challenge. Overall, the findings reveal the complex ways that these ultra-religious women from a very closed community negotiate and integrate resources from within their community and from the secular foster services outside of their community. Implications for creating culturally adapted secular foster services for Ultra-orthodox Jewish women are discussed, as are the methodological implications of exploring phenomenological experience of minority groups of foster care services as a base for culturally sensitive understanding, is discussed.     

‘You Make Me Feel like a Woman’: Therapeutic Cultures and the Contagion of Femininity

This article explores the relations between processes of emotionalization in society, therapeutic cultures in the workplace and new forms of emotional subjectivity and self‐presentation. For many commentators, this subjectivity is culturally feminized, drawing as it does on first‐person narratives, confessionals, emotional performances and ‘the personal’ and it is also highly problematic. In particular, the article speculates on the emergence of a somewhat hostile reaction by some prominent critics to these emotional selves, to whom they appear to represent a form of emasculation. Exploring a range of ‘archives’ in different discourse registers, the article suggests that these dismissive responses could be seen to signify growing cultural anxieties about the imagined feminization of the self and the workplace. The article concludes by proposing that while therapeutic cultures are politically ambivalent, the significance of the resources and solace that they offer should not be ignored or trivialized.     

Mum's the Word: Intersubjectivity,Alterity, and the Maternal Subject

Where motherhood and ethics are brought together, it is usually under the rubric of an “ethic of care,” with the mother-child relationship figured as a paradigmatic example of such an ethic. In this article I make use of Levinas' account of ethics as first philosophy to flesh out a notion of “maternal alterity” as an alternative to a maternal ethics based on the various complex mental and emotional tasks that make up care. This represents an attempt to recuperate something for the mother out of her often bewildering encounter with the enigmatic otherness of her child. Situating Levinas alongside a dialogue between Jessica Benjamin and Judith Butler on intersubjectivity, I attempt to disentangle maternal subjectivity from the developing subjectivity of the child and offer an account of the maternal subject as an ethical subject situated, perhaps, “otherwise” to a discourse of care.     

Religion News in Israel

In this study I examine the coverage of religion in the Israeli media. An analysis of religious content in newspapers, radio, and television over a 2-month period found that religion received relatively high coverage over other categories of news. However, when broken down by religion, the coverage was found to be limited almost entirely to the Jewish faith and to the Orthodox streams of Jewry. Religion news in the secular media was mostly limited to a handful of themes, notably religious political parties, religious public personalities, and rabbis. The centrality of secular–religious relations in the Israeli public arena resulted in the subject often being addressed in the media, particularly in discussive program formats in the electronic media. The heavy focus in religious content on the Orthodox communities, particularly the ultra-Orthodox Haredi community, produced a negative stereotype of the Orthodox, widening yet further the secular–religious divide.     

Religious involvement in public sphere in a secular state: institutions,interests and attitudes

The article focuses on the relations between religious institutions and state in a secular environment. The example for the secular environment has been taken from Estonia that is considered a highly secularized society, and Estonia is by its constitution is a secular state. The article, however, argues that even in a secularized society and in secular state religiously motivated lobby may influence political decision-making processes if the aims of the religious lobby manage to hide its overly religious agenda and present it in the context of ethno-cultural heritage. The example of this approach is taken from the activities of an indigenous neopagan religious association that has been lobbying for the protection of sacred landscapes or natural sacred sites in Estonia which sounds with the general societal approach on nature protection. At the same time new issues concerning the protection of holiness in natural environment have emerged.     

Religion,Nationalism, and Transnational Civil Society in the Eritrean Diaspora

This article examines the emergence and significance of religion among Eritreans in the United States as a basis for building community in diaspora, reconfiguring nationalist identity, and constituting transnational civil society. It argues three related points: that religious identity and gatherings help mitigate against fractured political identities that have weakened secular diaspora associations; that practicing Eritrean identity through religion challenges the hegemonic power of the Eritrean state to transnationally control diaspora communities and dictate national identity; and that the very incipience of religious bodies as transnational avenues provides Eritreans in diaspora with an autonomous space to resist the state's totalizing demands. Through a critical ethnographic investigation of religious identity and church bodies in Eritrea and one United States diaspora community, the article shows that uneven transnational networks between the United States and Eritrea create new spaces for political action. Specifically, the relative autonomy of churches and the incipience of their transnationalism allow diaspora Eritreans to use religion in the constitution of an emergent transnational civil society.     

Pop Music and the Search for the Numinous: Exploring the Emergence of the “Secular Hymn” in Post-Modern Culture

A growing body of research suggests that traditional religious institutions are failing to meet the spiritual needs of their adherents, who are now abandoning traditional worship and turning to pop music to fill the void. This article defines and explores the phenomenon of the “secular hymn.” While nonreligious in nature or intent, the secular hymn is a pop song that allows the listener to experience the numinous by creating an affective state that parallels a spiritual or religious state of mind. This article outlines the phenomenon of the secular hymn in pop culture, defines its characteristics, and evaluates several pop songs against these criteria. While some secular hymns may be used in some church settings, the overall trend may exemplify the continuing erosion of traditional religion and the use of explicitly religious music in both public and private settings.     

SECULARIZATION AND LONG‐RUN ECONOMIC GROWTH

This paper integrates a simple theory of identity choice into a framework of endogenous economic growth to explain how secularization can be both cause and consequence of economic development. A secular identity allows an individual to derive more pleasure from consumption than religious individuals, leading secular individuals to work harder and to save more in order to experience this pleasure from consumption. These activities are conducive to economic growth. Higher income makes consumption more affordable and increases the appeal of a secular identity for the next generation. An extension of the basic model investigates the Protestant Reformation as an intermediate stage during the take‐off to growth. Another extension introduces intergenerationally dependent religious preferences and demonstrates how a social multiplier amplifies the speed of secularization. (JEL N30, O10, O40, Z12, Z13)