2014
DOI: 10.1007/978-3-319-09602-5_6
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Secularist Rituals in the US: Solidarity and Legitimization

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Cited by 7 publications
(5 citation statements)
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“…Another area of overlap between atheists and the religious can be found in their shared sense of appreciation for ritual. In their work with American secularist groups, sociologists Cimino and Smith (2015)…”
Section: Exploring Atheismmentioning
confidence: 99%
“…Another area of overlap between atheists and the religious can be found in their shared sense of appreciation for ritual. In their work with American secularist groups, sociologists Cimino and Smith (2015)…”
Section: Exploring Atheismmentioning
confidence: 99%
“…Some atheists appreciate and participate in ritual activities, and enjoy the community of their fellow nonbelievers, as well as believers (Cimino & Smith, 2015;Farias et al, 2018;Smith, 2013). Intellectual pursuits and scientific interests are recurring themes among atheists (Caldwell-Harris et al, 2011;Coleman & Arrowood, 2015;Schnell, 2015;Smith, 2013).…”
Section: Guest Editors Foreword: Atheism Agnosticism and Non-religioumentioning
confidence: 99%
“…Research on religion typically considers belief and practice alongside one another, but this is less frequently the case for non-religion. However, Cimino and Smith (2015) point to the recent growth of so-called secularist rituals, encompassing a range of diverse practices and events. These include non-religious meetings involving talks focused on morality, music, mediation and the therapeutic sharing of experiences and emotions (e.g.…”
Section: Beliefs Practices and Communitiesmentioning
confidence: 99%
“…Other types of non-religious rituals include holidays (festivals of light, Darwin Day), rites of passage (weddings, funerals with trained celebrants) and political rallies, gatherings and events. Cimino and Smith (2015) argue that many of these non-religious rituals share commonalities with their religious equivalents, constituting certain non-religious forms of spirituality, the promotion of non-religious ethics and the embodied constitution of community and collective identity. Investigating children’s and young people’s roles in, and experiences of, such practices could offer important new perspectives on non-religion, as has been the case with religious equivalents (e.g.…”
Section: Beliefs Practices and Communitiesmentioning
confidence: 99%