In this post Paul McClure reports on the End of Religion Symposium. He outlines contributions from Rodney Stark, Phillip Jenkins, Jeff Levin, Bryon Johnson and J. Gordon Melton who contributed to the symposium from multiple disciplinary perspectives. McClure, however, notes the absence of work on “spiritual, but not religious” (SBNRs) phenomena.
A cohort of researchers from the Institute for Studies in Religion (ISR) at Baylor University in Waco, Texas, recently hosted a symposium entitled “The End of Religion? An Essential Corrective to the Secularization Myth.” True to the symposium’s title, the panel of experts—featuring Rodney Stark, Philip Jenkins, Jeff Levin, Byron Johnson, and J. Gordon Melton—questioned many assumptions of the traditional secularization hypothesis. In their view, too much fuss has been made about recent upticks in Nones, despite the Pew Forum’s recent release of yet another report confirming their numerical expansion in the United States. These findings, according to the symposium speakers, while profitable in the American context, miss the fact that religion is alive, well, and moving furiously throughout many parts of the world. Continue reading
In this post Hannah Scheidt reviews Melanie E. Brewster’s edited volume Atheists in America. Scheidt focuses on the ways in which Brewster’s deals with the issue of ‘coming out’ as an atheist and he focus on ‘New Atheist’ phenomenon.
Melanie Brewster’s edited volume Atheists in America brings together twenty-seven short personal narratives about being and becoming atheist in contemporary America. Gathered from a national call for submissions, the contributions represent a diverse sample in terms of age, ethnicity, gender, socioeconomic status, geographical region, and (former) religion. The narratives are organized into eight chapters. Chapters devoted to leaving faith or “deconversion,” navigating romantic relationships, family life and parenting, workplace dynamics, and aging collect narratives that reflect on the “atheist experience” throughout the stages of life. Chapters on cultural context, LGBTQ issues, and the search for community highlight both shared experiences as well as rich diversity in the lives and identities of American atheists today.
In this blog post, Gleb Tsipursky asks questions about ‘meaning’ and purpose in the lives of the nonreligious. Often religion is associated with ‘big questions’. However, his research with nonreligious and secular populations suggests these questions are more than simply religious ones.
Why should we as scholars of secularism and nonreligion care about meaning and purpose? After all, meaning and purpose fall squarely within the realm of the kind of big life questions that are traditionally addressed by religion. Yet there has been much new research, in fields as diverse as psychology and history, which has addressed meaning and purpose in nonreligious and secular contexts. Continue reading
In this post Open Democracy 25 April 2015. This post was originally published on
Much western, particularly French, media coverage of the January attacks on the Charlie Hebdo offices and the kosher supermarket in Paris fell prey to an old orientalist trope of the ‘War on Terror’: that Western secular culture is innately peaceful, rational and tolerant, while Islam is distinctly ambiguous on these matters. Continue reading
In this post, Ryan Cragun asks if it is time to give nonreligious movements a name. If so, what might this name be? And how, as an academic, can he avoid the pitfalls of labeling a group from the outside – rather than from within.
In the last five years or so, scholars have begun to think about informal and organized atheist, agnostic, humanist, secularist, nonreligious, and freethought activity as a social movement (Cimino and Smith 2007, 2011; LeDrew 2013; McAnulla 2012; Smith 2013). All the relevant indicators seem to suggest that this is a social movement and I think there is a need for more research in this area to better understand it as a movement.
In this post, Yutaka Osakabe and Isaac Gagné explore what we can learn from the absence of the Sunday Assembly [SA] in Japan, despite some interest in setting it up. What can a lack of interest in a Japanese SA tell us about the SA framework and/or the Japanese relationship to organised religion?
God-less congregations, also known as members of the Sunday Assembly (SA), have been a recurring topic on this blog. Discussions around the SA have raised a number of meaningful questions over any strict distinction between religion and non-religion. This post, however, takes a slightly different approach, by exploring what difficulties the SA might face when they attempt to expand their movement outside the post-Christendom west. How do the SA attempt to address any challenges they face during expansion and indeed if they are interested in overcoming such difficulties? These questions follow an attempt to participate in a launch event for SA in Japan. As it turned out, the launch was a ‘non-event’. In the face of the usual positive, success story of the SA this ‘non-event’ seemed to offer the possibility of reflection on failure, and some raised new questions about the SA.
Suvi Karila discusses the historical roots of the problematic intersection of womanhood and non-religion in the context of the 19th century United States. Karila suggests that the actual experiences of unbeliever women not only in the present, but also in the past, are important to explore to address the issue of how non-religion has been and still is a very much gendered phenomenon.
Time and again studies suggest the same: women are more religious than men (see e.g. Trzebiatowska & Bruce 2012). Men tend to be the public faces of religious communities, but women participate more actively in religious activities, they pray more, and overall, religion plays a larger role in their lives. In addition, women rarely identify as atheists (Mahlamäki 2012: 60-61). Recently, this was seen in a study published by the UCL Institute of Education. The study showed that whereas 54% of British men born in 1970 identify as atheists, the figure among women is only 34% (Voas 2015). For a historian of non-religion, these results sound anything but new. The difference in religiosity between the genders had already been acknowledged by both the religious majority and the non-believers themselves 200 years ago. Here I reflect on the theme of gender and irreligiosity in the context of the 19th century United States, which is also the focus of my on-going PhD dissertation. Continue reading
Religion’s Impact on the Nonbelievers
In this post [i], Petra Klug, discusses what questions may be raised regarding the definition of religion, in light of a recent focus on, and understandings of, nonreligious and irreligious populations.
In recent years, we’ve gained a great deal of new information about non- or irreligion. But I wish to argue in this article that through the study of the nonreligious and their relationship towards religion, we can also gain a new understanding of religion itself. If we look at common definitions of religion, they typically frame our understanding of religion through its meaning for the religious alone. What religion might mean for the nonreligious – or for the “rest” of society – is not included, and remains a blind spot in the understanding of religion.
In this post Dusty Hoesly outlines papers presented at the American Academy of Religion annual meeting, 2014. The focus is on the growing awareness of the study of the secular, religious and nonreligion, in particular the shifting boundaries between these categories.
The American Academy of Religion (AAR) annual meeting—held November 22-25, 2014, in San Diego, California—marked the second year of the Secularism and Secularity Discussion Group, which represents a growing awareness of the importance of studying the secular alongside the religious and the continuing proliferation of scholarly work analyzing non-religion and secularism. The program unit featured panels on the shifting boundaries of the secular, spiritual, and religious; yoga’s religious or secular identities; secular religiosity; and European formations of the secular. This event report covers the two panels I was able to attend: shifting boundaries and secular religiosity. Continue reading
Joseph Blankholm participated in the annual conference of the NSRN, held at Pitzer College in Claremont, California, on November 19th and 20th, 2014. In the following, he summarizes some of the findings that scholars presented and takes stock of the international and interdisciplinary research emerging in the study of nonreligion and secularity.
Hosted at Pitzer College in Claremont, California, the Nonreligion and Secularity Research Network’s third annual conference was its first in the United States. Two panel sessions ran simultaneously over the course of two days, producing more interesting conversations than any one participant could join. Though scholars from around the world presented on a range of national contexts—including Australia, Egypt, Sweden, and Turkey—the conference was especially strong in highlighting social scientific work focused on North America and the groups that nonbelievers join. If this conference, its organizers (Phil Zuckerman, Christel Manning, and Ryan Cragun), and NSRN’s directors are an indication, sociologists appear to be driving the research agenda in the growing field we might call ‘Secular Studies’. Overall, the conference was deeply interdisciplinary and placed social scientists, historians, and philosophers in conversation with one another. Continue reading