Implicit Religion

Bailey, Edward

doi:10.1016/j.religion.2010.07.002

Cited by 25 publications

(8 citation statements)

References 97 publications

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“…Nonreligious identifi cations should include the manifold, fuzzy, and even contradictory views of 'ordinary' nonbelievers (Voas 2009). Studying nonreligion 'from below' also moves away from what nonreligion 'ought to be' , and instead shows that individuals oft en blend mundane and religious views and practices (Bailey 2010;Halafoff et al 2020). 2 Second, too much emphasis has been put on institutional and organized forms of nonreligion, such as humanist organizations, secular groups, or state-sponsored atheism in socialist countries (An-Na'im 2008;Engelke 2015;Luehrmann 2011;Mahmood 2015).…”

Section: Rethinking the Study Of Nonreligionmentioning

confidence: 99%

What You Wear, What You Eat, and Whom You Love

Richter

2023

Religion and Society

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Looking at the diverse experiences of former Muslims shows that becoming and being nonreligious encompasses more than a rational one-time decision that can be studied from a mere ontological-cognitive perspective. It is deeply linked to personal experiences, relations, and emotions. While previous research has often focused on organized, coherent, and cognitive forms of nonreligion, more and more scholars have started to embrace material, embodied, and emotional aspects in their studies on nonreligion. This ongoing development can be described as turning toward a lived nonreligion framework that pays more attention to the everyday experiences of ‘ordinary’ nonbelievers. Applying this approach to the experiences of young Moroccan nonbelievers, I explore the extent to which the lived nonreligion framework manages to capture the ethnographic complexity that their narratives offer.

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Section: Rethinking the Study Of Nonreligionmentioning

confidence: 99%

What You Wear, What You Eat, and Whom You Love

Richter

2023

Religion and Society

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“…Entre los autores más prominentes que han decidido abordar este tipo de retos, podemos citar a Edward Bailey (2010), quien hace varias décadas propuso el proyecto de estudiar la religión secular, concepto que más tarde prefirió reemplazar por el de religión implícita. Este autor asocia la religión implícita al concepto de commitments, el cual se entiende como aquello con lo cual las personas están profundamente comprometidas, que incide en sus preocupaciones e intereses, y tiene efectos que se extienden a diferentes facetas de sus vidas (Bailey, 2010, p. 272).…”

Section: Necesarias Aclaraciones Sobre Un Marco Teórico-conceptualunclassified

Trascendencia y sacralidad implícitas en el lenguaje secular

Sarrazín

2021

Folios

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Inscribiéndose en el debate sobre el devenir de la religión en una era secular, este artículo de investigación analiza las expresiones de religiosidad presentes en lenguajes comúnmente considerados seculares. Para esto, se recurre a unametodología cualitativa centrada en entrevistas no estructuradas, abiertas y en profundidad, realizadas en un conjunto de estudiantes universitarios. Los resultados muestran que, para los entrevistados, lo más importante en sus vidas es su familia y sus metas, dos conceptos relacionados con valores últimos que constituyen una religiosidad implícita propia de la modernidad. Se concluye que esta religiosidad se manifiesta a través de la sacralidad del yo y la trascendencia mediante el progreso, nociones que deben ser comprendidas en el marco de procesos generales como la desinstitucionalización, la individualizacióny la modernización reflexiva.

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“…Reflecting on the European context, Hervieu‐Léger (2006:49) writes, “If we truly wish to take measure of the presence of religion in European societies, we must dig deeper, and look into the political, cultural, ethical and symbolic structures that make up the framework for collective life in the societies concerned.” As personal religiosity declines and culturalizes, religion nevertheless persists implicitly as a “deposit of faith,” embodied in “specific angles of vision [and] specific modes of human association” (Martin 2005:76; cf. Bailey 2010; Laniel 2018).…”

Section: Three Modalities Of Culturalized Religionmentioning

confidence: 99%

Culturalized Religion: A Synthetic Review and Agenda for Research

Astor

Mayrl²

2020

Scientific Study of Religion

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Scholars have taken a growing interest in what we call "culturalized religion"-that is, forms of religious identification, discourse, and expression that are primarily cultural in character, insofar as they are divorced from belief in religious dogma or participation in religious ritual. This article aims to clarify our current thinking about these phenomena so as to facilitate future theoretical and empirical work. Drawing on recent work in the sociology of culture, we distinguish between culturalized religion as a form of constituted culture, a form of pragmatic culture, and a form of identity; and theorize three principal types of relations connecting each of these modalities: reinforcing relationships, resource relationships, and destabilizing relationships. In so doing, we develop an inclusive and dynamic approach to studying culturalized religion that clears the ground for further research into its diverse modalities and manifestations, as well as their points of intersection and interaction.

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Implicit Religion

Cited by 25 publications

References 97 publications

What You Wear, What You Eat, and Whom You Love

What You Wear, What You Eat, and Whom You Love

Trascendencia y sacralidad implícitas en el lenguaje secular

Culturalized Religion: A Synthetic Review and Agenda for Research

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