A B S T R A C TDrawing on social and cultural perspectives of literacy, conceptualizations of religious literacies, and Gee ' s notion of Discourses, I develop a framework for exploring 16 Latter-day Saint and Methodist youths' religious literacies as social and cultural practice. This work grows out of the increasingly important role that religion plays in local and global events, the large population of religious youths who demonstrate strong commitments to engaging with scripture, and the enormous cultural space occupied by religious texts. Data consisted of 59 extensive, semistructured interviews over two years and a year of observations of the youths in multiple contexts. Inductive analyses informed by constant comparative analysis and the development of key linkages indicated that participants engaged in religious literacy discourses that were informed by the religiohistorical beliefs, experiences, and values of their families and religious congregations. Two primary categories emerged: Methodist youths engaged in an active construction of meaning with scripture, situated within a culture of interpretation and discussion of religious texts. Latter-day Saint youths privileged a passive reception of meaning from scripture, situated within a culture of listening that included reading long passages of scripture and memorizing scripture. These discourses provided ways for the youths to represent the manner in which they participated in, and made sense of, the world through language and texts. This research raises questions about the study of sacred texts, the selection and use of culturally important texts for instructional use, and the value of exploring religion as social and cultural practice.
Growing out of the renewed attention to text complexity in the United States and the large population of youth who are deeply committed to reading scripture, this study explores 16 Latter‐day Saint and Methodist youths' experiences with complex, religious texts. The study took place in the Midwestern United States. Data consisted of an academic year of participant observations and 59 extensive, semi‐structured interviews conducted over 2 years. Constant comparative analysis revealed two primary areas of struggle that participants had with the Book of Mormon and the Bible: scriptural language and contradictions with and within scripture. Struggles with the antiquated language of scripture included having difficulty with its diction, syntax and literacy devices. Struggles with text contradictions included the intratextual inconsistencies and youths' personal conflicts with what they believed scripture said. Similarities and differences were manifest across the two congregations within the aforementioned areas. This study raises important questions about the use of complex texts for instructional purposes, motivating youth to engage with complex texts, and the development of new lines of literacy research focused on religious texts and youths' experiences with these texts.
Background/Context Research confirms that religion is a significant part of the lives of American youths, that religious texts are an essential part of their experiences in the world, and that as part of their everyday cultural practices, religious youths demonstrate strong commitments to reading religious texts. Currently, however, the field of literacy has yet to develop a body of research that examines the motivations that drive young people to engage with the religious texts that appear to mean so much to them. Focus of Study and Research Questions Situated within social and cultural perspectives of literacy and motivation, the purpose of this study is to examine religious youths’ personal motivations for reading complex, religious texts such as the Bible and the Book of Mormon by looking closely at the connections among their literacy practices, religious ideologies, and the expression of their religious identities. Two questions operationalize this purpose: 1. What are the similarities and differences among Latter-day Saint and Methodist youths’ personal motivations to engage with religious texts? 2. In what ways are these motivations influenced by the youths’ religiocultural traditions, ideologies, practices, and commitments. Research Design Qualitative methods were used to examine youths’ motivations for religious literacies. Nine months of ethnographic observations in multiple contexts and 59 in-depth, semi-structured interviews conducted over two years were transcribed and analyzed to address the purpose of the study. Analytic procedures were informed by grounded theory. Findings The findings revealed a broad-level framework that explained the youths’ personal motivations for reading religious texts that transcended religious affiliation. Youths in both congregations were motivated to engage with complex, religious texts because they providing them with (a) knowledge about their religious traditions, (b) tools for applying religious knowledge to the lives, (c) strength to endure life's challenges, (d) comfort during stressful times, and (e) a connection to God. Conclusions/Recommendations As a space to explore the interactions among religion, literacy, and motivation, this study contributes to a more robust understand about the manner in which young people engage with complex, religious texts. This research also has implications for conceptualizing motivated literacy, engaging students with complex, academic texts, and studying motivation for literacy as social practice.
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