Secularist understandings of Pentecostal healing practices in Amsterdam: Developing an intersectional and post-secularist sociology of religion

Knibbe, Kim

doi:10.1177/0037768618800418

Cited by 6 publications

(3 citation statements)

References 54 publications

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“…There are global Pentecostal understandings of what this includes, but, in the case of the RCCG, Knibbe found that they are seen by non-Nigerian citizens as Nigerian (or African) ways to be Christian, whilst among the members of the church they are seen as part of a general Pentecostal way to be Christian. With the goals of reaching out to everyone and re-Christianising Europeans, the RCCG is faced with the delicate task of whether and how to negotiate these fundamental parts of its theology to facilitate these ends (Knibbe, 2011; see also Knibbe, 2018;Pasura, 2014;Ward, 2006).…”

Section: Revitalizing Faithmentioning

confidence: 99%

Religious Reactions

Nordin

Otterbeck²

2023

IMISCOE Research Series

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The themes we have chosen for this chapter are intriguing and complex, and at the same time very specific and typical of contemporary religion, and therefore important when attempting to understand the relation between religion and migration. Others could have been selected. Yet we argue that these themes cover some very dynamic fields. Clearly, some research has been done, however it is our conviction that migration researchers need to engage much more with these themes.

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Section: Revitalizing Faithmentioning

confidence: 99%

Religious Reactions

Nordin

Otterbeck²

2023

IMISCOE Research Series

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“…J'utilise le mot « sécularisme » pour traduire le terme anglais « secularism » indiquant l'ensemble d'idées sur comment la religion devrait être gouvernée. Pour une discussion plus approfondie sur cette approche qui ne peut pas être discutée en détail ici, voir : Fedele et Knibbe, 2020 ;Knibbe, 2018 ;Knibbe et al, 2018 ;Knibbe et Bartelink, 2019. 2. La majorité des entretiens étaient enregistrés et tous les informateurs ont signé un document de permission (release statement).…”

Section: Notesunclassified

La spiritualité comme terrain d’entente entre la religion et le sécularisme : une approche ethnographique

Fedele

2020

Social Compass

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This article is based on ethnographic research about the intersections of contemporary forms of spirituality and Catholicism in Italy, Spain, France and Portugal and analyses what social actors mean when they say that they are ‘spiritual but not religious’ (SBNR). We need to go beyond this self-description and try to understand why spirituality is increasingly being constructed in opposition to religion and what our informants mean, when they say that they are spiritual. With this approach we discover that spirituality, religion and secularism are not completely distinct categories but mutually constitute each other (Asad, 2003 ; Fedele and Knibbe, 2013, 2020) and that the SBNR are not necessarily unchurched (Fedele, 2013 ; Fedele and Knibbe, 2013 ; Ammerman, 2013a). Through ethnographic examples I show how spirituality represents a safe middle ground between religion and secularism. It offers a lingua franca that allows describing religious experiences in increasingly secularized societies. This spiritual lingua franca is particularly useful when addressing issues related to gender and sexuality because it allows embracing secular values without renouncing to be religious.

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“…Let me give a concrete example of how a specific topic can be analysed productively through different approaches: the issue of women's religiosities and piety. A discursive approach may look into what kind of women's religious beliefs and practices have been institutionally encouraged by the secular arrangements of the state, the law, policy-making, and/or academic disciplines, and which forms are regulated, valued, devalued, and/or neglected or ignored (i.e., Scott 2007Scott , 2018Fernando 2013;Llewellyn and Trzebiatowska 2013;Knibbe 2018). It could also look into how powerful narratives in public debates and media construct secular notions and sensibilities while framing women's religiosities, and assumptions about gender, ethnicity, and sexuality that underpin these frames (i.e., Göle 2010;Bracke and Fadil 2012;Amir-Moazami 2013).…”

Section: Academic Feminist Concerns In Western Europementioning

confidence: 99%

Secularity, gender, and emancipation: thinking through feminist activism and feminist approaches to the secular

Brandt

2019

Religion

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In this article, I engage with feminist discussions about secularity, gender, and emancipation. The feminist study of the secular was spurred by interventions of Saba Mahmood [2005. The Politics of Piety: The Islamic Revival and the Feminist Subject. Princeton: Princeton University Press], and can be seen as a critical engagement with at least one basic assumption that underlies much of progressive thinkingthat secularism is beneficial for women and LGBTQ subjects. I begin by exploring how the Belgian feminist activist platform Baas Over Eigen Hoofd! (Boss Over One's Own Head!) builds a locally suited theory and practice of emancipation. I analyse how BOEH! raises questions about gender and secularity. Second, I zoom-out by mapping feminist studies of the secular in Western European contexts, distinguishing various analytical approaches and visions on social-political secular emancipatory alternatives. To conclude, I relate local feminist activism to feminist academic discussions, and argue that there is a continued need for thinking about shared emancipatory futures.Emancipation is not an 'all or nothing' affair. (Nancy Fraser in: Fraser and Liakova 2008, 4) The story [of secularism] has had enormous staying power. Our view of history is shaped by that story. (Scott 2018, 14) Posing questions about emancipation often means criticising political, social, cultural, and religious structures of dominance and revealing the relationships between freedom and its restrictions. Critical theories, such as feminist, postcolonial, and queer theories, and social movements, such as women's, antiracist, and LGBTQ movements, analyse the restriction of freedom in various ways and as such propose differing ideas about progressive change. In Western contexts influenced by a European Enlightenment tradition, 'emancipation' is a layered and emphatic concept, referring to equality, self-determination, liberation, and individual responsibility (Birkle et al. 2012). Posing questions about emancipation within this political-cultural framework leads to asking about the obstacles to equality and self-determination: Liberation from what? Self-determination regarding what? What does it mean to be responsible for building one's 'own life'? (Bauhardt 2004).

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Secularist understandings of Pentecostal healing practices in Amsterdam: Developing an intersectional and post-secularist sociology of religion

Cited by 6 publications

References 54 publications

Religious Reactions

Religious Reactions

La spiritualité comme terrain d’entente entre la religion et le sécularisme : une approche ethnographique

Secularity, gender, and emancipation: thinking through feminist activism and feminist approaches to the secular

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