JournalTOCs

Secularism and Nonreligion
Number of Followers: 1

This is an Open Access Journal

Open Access journal
ISSN (Online) 2053-6712
Published by Ubiquity Press Limited

[40 journals]

Is Secularism Too Western' Disputes Around Offending Pictures of
Muhammad and the Virgin Mary
- Abstract: This paper aims at exhibiting a convergence between particular ‘religious sensibilities’ that would require, according to prominent anthropologists, a transformation of the way in which freedom of speech is usually understood under Western secular-liberal law. In particular, Saba Mahmood’s anthropology gains from revealing its potential, but also its limitations, in the Eastern-European context that could require an effort of ‘cultural translation’. Could some Muslims’ relation to images of Muhammad be founded not only on representation, but also on attachment and cohabitation with Muhammad himself' Probably, but then it is necessary to underline that it is also the case, for instance, of Polish Catholics in their relationship to (images of) the Virgin Mary. This parallel is all the more interesting to explore in the case of the dominant political current in Poland, supported by several pro-government intellectuals, which perceives the European law on freedom of speech as too ‘Western’. Published on 2022-02-24 12:37:11
Advancing the Study of Nonreligion through Feminist Methods
- Abstract: In the United States, nonreligious people face stigma, prejudice, and discrimination because they are viewed as immoral and distrustful. This is partly because of othering, by which nonreligious people are subjugated to a minority status. Othering also occurs in academic research and writing. Applying feminist principles can improve research about nonreligious populations. Grounded in results of a US-based online study, we recommend two feminist principles to facilitate the study of nonreligion: (1) rejecting othering of minority groups, and (2) intersectionality. As a result of applying these principles, the nuanced differences between nonreligious groups can be better understood and the complex identities of nonreligious people can be more accurately represented. Researchers benefit from increased accuracy and understanding of nonreligion via better informed theoretical and methodological decisions and nonreligious people benefit from their more accurate representation in academic research. Published on 2022-02-04 12:02:30
Simulating Secularities: Challenges and Opportunities in the Computational
Science of (Non)Religion
- Abstract: This article provides scholars of nonreligion and secularism with an introduction to some of the major opportunities and challenges associated with the growing application of computational methods to the phenomena they study. It also illustrates these opportunities and challenges by describing several overlapping research projects and some of the models of (non)religion they have produced. Finally, the article addresses some of the significant philosophical issues surrounding the use of computer modeling and simulation, focusing on the ethical and epistemological concerns that these tools often raise. I invite scholars of nonreligion to consider adding these techniques to their methodological toolkits, and to join in on the fascinating and important conversations about simulating secularities that these models engender. Published on 2021-09-15 12:23:12
The Relationship Between Holistic Practice and ‘Spiritual but not
Religious’ Identity in the UK
- Abstract: In the contemporary UK, holistic practices – concerned with healing an interconnected mind, body, and spirit of the person – appear to be establishing themselves across more popular, or ‘mainstream’ settings. Simultaneously, the UK has seen increasing numbers of individuals identifying as not religious, and within this a significant population identifying specifically as ‘Spiritual But Not Religious’ (hereafter SBNR). This work consists of a survey that explores British holistic practitioners’ understandings and experiences of spirituality in relation to their practices. It identifies and compares answers across three groups of practitioners: the SBNR, the other not religious, and the religious. Findings demonstrate little difference between SBNR and other participants’ understandings and experiences of spirituality through their practice. Regardless of their varying identities, British holistic practitioners largely favoured the incorporation of ‘spirituality’ into their practice yet wished to distance their practice from ‘religion’. For many practitioners, this meant a desire to keep holistic practice separate from notions of ‘dogma’ or ‘institution’ that may restrict themselves or others from engaging with holistic spirituality. Attention is also given to the implication that, for some, this rejection of ‘religion’ may more specifically reflect a rejection of association with Christianity. Findings suggest that SBNR holistic practitioners do not particularly present as a distinct group with unique beliefs. Rather, it would appear that an engagement with ‘spirituality-without-religion’ is embraced within the UK holistic practitioner community as a whole. Published on 2021-08-10 12:10:43
Reclaiming Enchantment: The Transformational Possibilities of Immanence
- Abstract: The notion of enchantment has been largely imagined as relating to religion, broadly defined, including magic, sorcery, and the transcendental. The idea that the world has largely become disenchanted has been associated with science, modernity, and rationality, among other things. Along with others such as William E. Connolly, Jason Ā. Josephson-Storm, and Jane Bennett, I challenge the dominant configuration and narrative of (dis)enchantment. Building on their work, I argue that a reclaimed notion of enchantment is pivotal for the reconceptualization of human/non-human animal relations and sustainable life on earth. Published on 2021-08-09 11:35:06
Love thy Neighbour… or not: Christians, but not Atheists, Show High
In-Group Favoritism
- Abstract: Atheists are among the most disliked groups in America, which has been explained in a variety of ways, one of which is that atheists are hostile towards religion and that anti-atheist prejudice is therefore reactive. We tested this hypothesis by using the 2018 American General Social Survey by investigating attitudes towards atheists, Christians, Buddhists, Hindus, Jews, and Muslims. We initially used a general sample of Americans, but then identified and isolated individuals who were atheists, theists, nonreligious atheists, religious theists, and/or theistic Christians. Logically, if atheists were inordinately hostile towards religion, we would expect to see a greater degree of in-group favouritism in the atheist group and a greater degree of out-group dislike. Results indicated several notable findings: 1). Atheists were significantly more disliked than any other religious group. 2). Atheists rated Christians, Buddhists, Jews, and Hindus as favourably as they rated their own atheist in-group, but rated Muslims less positively (although this effect was small). 3). Christian theists showed pronounced in-group favouritism and a strong dislike towards atheists. No evidence could be found to support the contention that atheists are hostile towards religious groups in general, and towards Christians specifically, although this may have been a Type II error. If atheist groups do dislike religious groups, then this hypothetical dislike would be significantly smaller in magnitude than the dislike directed toward atheists by Christians. Published on 2021-06-17 12:04:28
Modeling the Effects of Religious Belief and Affiliation on Prosociality
- Abstract: To what extent do supernatural beliefs, group affiliation, and social interaction produce values and behaviors that benefit others, i.e., prosociality' Addressing this question involves multiple variables interacting within complex social networks that shape and constrain the beliefs and behaviors of individuals. We examine the relationships among some of these factors utilizing data from the World Values Survey to inform the construction of an Agent-Based Model. The latter was able to identify the conditions under which – and the mechanisms by which – the prosociality of simulated agents was increased or decreased within an “artificial society” designed to reflect real world parameters. The combined results indicated that prosociality was more related to agents’ group affiliation and social networks than to their worldview beliefs. It also showed that prosociality changed as a function of agents’ worldviews, group affiliation, and social network properties. Individuals with supernatural worldviews had higher levels of active prosociality, but this was primarily directed toward ingroup members. Naturalistic believers and the unaffiliated, on the other hand, tended to have higher levels of trust and tolerance. We describe the potential usefulness of such modeling techniques for addressing complex problems in the study of secularity and nonreligion. Published on 2021-06-17 11:56:13
Belief in God, Confidence in the Church and Secularization in Scandinavia
- Abstract: We used the three latest rounds of the religion module of International Social Survey Programme to study secularization in Denmark, Norway, and Sweden, focusing on belief in God. We restricted our sample to the affiliated with the majority Protestant churches and the unaffiliated and analyzed the trends toward disaffiliation and disbelief in God. Then, we studied the association between confidence in churches, religious/secular upbringing, and demographic controls with belief in God using multinomial logistic regression models. Our treatment of belief in God as a nominal variable allowed the inclusion of both the element of doubt and different images of God in the analyses. The trends toward disbelief in God and disaffiliation suggest that secularization in Scandinavia accelerated in 2008–2018 relative to 1998–2008. In Norway, these trends were already significant in 1998–2008. Disaffiliation and disbelief in God are strongly associated, as both ‘believing’ and ‘belonging’ decayed in the three countries and seem to be strongly intertwined. We found that confidence in churches, and the frequency of attendance at church services (even if only about yearly) during the formative years are powerful predictors of belief in God. The strength of the association between confidence and attitude toward the church’s power in society suggests that these two variables are fundamental to the conceptualization of belonging in the Scandinavian countries and very likely in a more general context. Published on 2021-06-02 11:38:16
Unravelling the Indian Conception of Secularism: Tremors of the Pandemic
and Beyond
- Abstract: The State’s engagement with religion has formed one of the recurring themes of conflict in India’s democratic experiment. The Indian model of secularism, which evolved in an attempt to resolve this conflict, has distinguished itself from separation-model secularism. This paper seeks to analyse the impact of the measures undertaken during the COVID-19 pandemic on the Indian understanding of secularism. To this end, it provides an overview of the nature and evolution of Indian secularism. Thereafter, it encapsulates the steps taken by the State to meet the exigencies of the present contagion and attempts to gauge the impact of the said steps on the jurisprudence on religious freedoms. It then seeks to contextualise this impact by using it to inform the Indian conception of secularism and, thereby, promote a richer, more holistic understanding of how a deeply divided society has functioned as a secular State for seven decades. Published on 2021-04-20 13:59:28
Images of Place, Secularity and Gentrification: On Urban Religious
Belonging in an Inner City Neighbourhood in Oslo
- Abstract: Through extensive fieldwork conducted in an inner city neighbourhood in Oslo, Norway, the authors found that a variation of actors and settings evoked different religious and secular images of place. In what ways is the urban experience shaping or challenging the religious sense of spatial belonging, and why is a secular discourse dominating the scene' In order to obtain such images and sense of place in the context of a recently established area based initiative, we interviewed representatives for the religious communities localized in the neighbourhoods of Tøyen and Grønland. Here we encountered no religiously infused language despite a sizeable spatial religious presence. In the sciences of religion, the view of a separation between the secular and the religious as a social fact and a social norm in modern societies dominates. We argue that there is a privatization of religion (Casanova 1994) within the larger discourse of urban renewal and gentrification. Simultaneously we find the reverse of Taylor’s (2007) proposal of the emptying of religion in social space: namely a filling up of religion in social spaces, that we label ‘urban religious belonging’. This article provides further empirically based knowledge into the connection of religion, secularism and the urban sphere, the difference between belief and representations or discourses, as well as a methodological approach for studying these connections and fractures. Published on 2021-03-25 11:30:23