The background to this article is the debate on cities as post-secular and super-diverse. The authors question that the concept of post-secular cities usefully sums up the complex processes currently characterizing religion in contemporary European cities. They propose that different historical memories are layered upon one another and they demonstrate how religious diversity and cities mutually shape one another. Based on empirical illustrations from research in Potsdam and Turin, the authors argue that cities affect religion by casting religious communities and their forms of sociality within particular spatial regimes and contributing to the territorialization of religious categories. Moreover, they state that religious groups shape cities by leaving durable architectural imprints on them. In particular, the article develops the notion of formations of religious super-diversity, which involves forms of religious belonging and identity that historically emerged through religious dissent and innovation, and shows that urban space is the iconic arena in which religious super-diversity becomes visible through the ways in which religious spatial strategies interact with cities’ spatial regimes. The authors identify three types of spatial strategies – place keeping, making and seeking – each of which expresses and responds to communities’ relationship to urban space in different ways. The typology is meant to serve as a tool to read complex processes taking into consideration both historical paths and contemporary religious formations.
Enjeux sociologiques de la pluralisation religieuse dans les prisons suisses, Requête non publiée, Fond national suisse de la recherche, Programme de recherche numéro 58 Collectivités religieuses, État et société. BECCI Irene, BOVAY Claude, 2007, "Les représentations sociales autour de la pluralisation religieuse en Suisse", Social Compass, 2, pp. 145-159.
This article examines the emergence, in the Swiss context, of a new category of ecologically oriented ‘spiritual’ activists. The authors look at empirical studies conducted internationally on the link between religion and environmentalism and argue that ‘spiritually oriented activists’ are rarely investigated in quantitative studies. The authors then examine the findings of a case study of local milieus in two Swiss cities and nationwide data collected as part of the Swiss Household Panel (SHP). They close the gap between results coming from case studies, on the one hand, and representative studies, on the other, by introducing the variable of spirituality into quantitative research. The results suggest that an ecological milieu is emerging comprised of people who are located politically on the left, do not self-identify as religious, but nonetheless practice meditation and have holistic feelings. The forms of spirituality practiced by these ecologists are ‘subtle’ in the sense of being adaptable, located in the background, and supportive of sustainability.
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