Academia.edu no longer supports Internet Explorer.
To browse Academia.edu and the wider internet faster and more securely, please take a few seconds to upgrade your browser.
2013, Approaching Religion
AI
This editorial explores the evolving landscape of sociological research on religion, highlighting the disconnection between two primary approaches: one that examines religion's social role and another that historicizes and deconstructs the concept of 'religion'. It summarizes contributions from featured articles that call for a reevaluation of how 'religion' is conceptualized within various theoretical frameworks, particularly in relation to secularization. The discussions encourage a new focus on empirical realities and the complexities entangled in the study of religion, raising questions about the implications of these paradigms for future research.
This course gives an overview of the most important themes in the sociology of religion. The course falls in three parts: The first part of the course is concerned with theorising religion sociologically. We raise sociological questions at the level of the individual (e.g., why are people religious in the first place?; why are women more religious than men?), at the level of the nation-state (e.g., why are some countries more religious than others?; how and why do state-religion relations differ cross-culturally?), and at the level of religious communities (e.g., how are religious communities maintained socially?) The second part of the course is concerned with the profound changes that have taken place in the religious field across the world during the 20 th and 21 st centuries. We explore the secularisation thesis, i.e. the idea that religion (necessarily) loses power, prestige, and plausibility as a result of modernisation, and evaluate alternatives to this master narrative (e.g., the subjectivisation thesis and the return-of-religion thesis). We compare the religious field in Europe (ongoing secularisation) with the United States (continued high levels of religion) and China (religious revival despite Communist oppression) and try to explain the differences between these cases. We also explore the rise of new, late modern 'religiosity styles', such as fundamentalism and new age spirituality. The third part of the course looks at the relation between religion and other aspects of civil society. In particular, we will discuss religion education and religion in popular culture.
International Sociology Review of Books 26(5) 675–684, 2011
In almost 700 pages, The New Blackwell Companion to the Sociology of Religion attempts an all-encompassing approach to the study of religion in modern societies. This ambitious effort was edited by Bryan S Turner, an experienced scholar in the field, who also wrote the introduction and a concluding chapter. The book has an interdisciplinary focus and a historic-comparative viewpoint inspired by Weber. It is divided into 29 chapters, organized in seven well-defined sections and includes a very useful index at the end.
Nordic Journal of Religion and Society, 2017
This article argues that a significant shift is taking place in the sociological study of religion, and seeks to outline its main features. In order to do so it returns to Stephen Warner's classic article of 1993 which drew a contrast between 'old' and 'new' paradigms in the sociology of religion. It develops Warner's analysis by setting these paradigms in their European and American contexts respectively, and argues that there are signs of a third, 'emerging' paradigm which moves beyond these dichotomous alternatives. Not by coincidence, the emerging paradigm also moves beyond methodological nationalism, taking a more global view of religion. In addition, it breaks free from captivity to a single theoretical perspective (whether 'secularisation'/religious decline or 'rational choice'/religious vitality), and embraces broader theoretical, conceptual, and methodological possibilities.
Nordic Journal of Religion and Society (2015), 28 (1): 21–36, 2015
For some decades, the academic concept of religion has been examined critically by a number of scholars. There have been some sociological responses to these criticisms against ‘religion’. This article argues that these sociological responses have missed important implications of these criticisms, which can be constructively incorporated into sociological discourse about religion. What can be meaningfully studied is the practice of classification carried out with the term ‘religion’ and norms and imperatives which govern and naturalise a specific discursive configuration of the religious-secular dichotomy. This approach indicates the vacuum in the sociological discourse of religion, which needs to be filled with empirical research, in order to map and theorize the ways in which people utilize the term ‘religion’ in a specific social context.
Zdeněk Nešpor's review 'Three European Sociologies of Religion' introduces us to the work of several authors and their approaches to the sociology of religion. Let us briefl y review the key points he makes in connection with the sociology of religion. First, there is the question of to what extent the difference between American and European sociology is constitutive for the sociology of religion and which of their virtues could enrich the discipline in the future. Second, the question is raised as to whether the sociology of religion needs any so-called grand theories or not. Third, there is a hint of a question about methodology and the topics that the sociology of religion should concentrate on. I would like to supplement these thoughts with several comments, which I believe add to the integrity of the view of the topic.
The Sociology of Religion Group (SOR) aims to bridge the gap between sociology of religion and religious studies. For the most part, these fields have been isolated from each other with scholars from each existing in separate departments, attending different meetings, and publishing in different journals. We believe that this cloistering has hindered the development of both fields and that only a cross--fertilization that transgresses departmental boundaries can foster progress in research. Therefore, we invite scholars from both sociology of religion and religious studies to submit innovative papers pushing the boundaries of both fields. We are open to both panel and paper proposals across a wide range of topics of interest to both the sociology of religion and religious studies and are particularly interested in papers, which speak to both thereby encouraging increased dialogue between them. Theory, Method, and their Application Sociology of Religion as part of a larger discipline is marked by a canonization of its theory and its division by paradigms and methodologies----whether these be the classics (Weber and Durkheim), the old paradigm (functionalism and social constructionism), or the new paradigm (rational choice) on the one hand or quantitative, qualitative, or historical--comparative sociology on the other. As it intersects with sociology of religion, the study of religion has drawn from theories and methodologies in conversation with sociology, anthropology, critical theory, psychology, history, and other related disciplines. We are interested both in papers that utilize the theories of religious studies and bring them into the sociological canon as well as those that help religious studies gain a better grasp of the sociological theory of religion. We encourage papers that exploit both the theory and methodology of sociology of religion and religious studies and use them as frames for analysis of concrete cases. In particular, we request papers that touch upon social divisions examining race, class, gender, sexual orientation, ethnicity, region, age, etc.
2007
This, the first issue of Sociology of Religion to appear under my editorship, has been a long time coming. I began preparing for my tenure as editor in the fall of 2004, shortly after I was appointed by the Association for the Sociology of Religion (ASR) council, and have been receiving manuscripts since September 2005.
Religion will remain a vital arena of research among sociologists not only because religious dynamics are ubiquitous, but also—as revealed in essays in this special issue—because our research findings are so often distorted if religion is ignored. Noting the many ways scholars find their way to their research subjects, the future of published scholarship in the sociology of religion must depend less on faithful adherence to established concepts and debates, and more on welcoming and extending new questions and approaches to religion. Finally, editors and reviewers of developing and forthcoming scholarship should continue to affirm religion as a highly flexible arena of investigation, regardless of whether it fits a tight framing of whatever seems to constitute the “sociology of religion.”
Theorising Religion, 2017
Asian Journal of Social Sciences and Legal Studies, 2022
The prime purpose of this article is to study religion from different paradigms or perspectives from a sociological viewpoint. Religion is defined as a social institution while economic reality, ideological support, and everyday interactions of people are also undertaken as core concepts. In fact, this article is an overview of the religion of three theoretical perspectives of sociology focusing on the work of Emile Durkheim, Robert K. Merton (the functionalist), Karl Marx, Max Weber, Friedrich Engels (the conflict), and Peter Berger (the interactionist). A brief discussion of each perspective is articulated clearly, followed by secondary sources including published books, book sections, blogs, research articles, and WebPages highlighting the foundations of the relevant theory. Afterward, the author reviews the discourses of the theorists regarding religion with its application to human society. Finally, the article provides a summary of these perspectives continuing to develop the ...
Journal of the American Academy of Religion, 2007
Encyclopedia, 2021
The new sociology of religion differs from the classical and mainstream sociology, which was in force until the end of the last century, in that it no longer considers religion only as an independent variable, but places it together with other dependent variables, so that it becomes possible to investigate new themes, especially those that do not consider religious involvement—from atheism to the phenomenon of ‘nones’ (non-believers and non-practicing), from spirituality to forms of para-religions and quasi-religions and the varied set of multiple religions.
Sociology of Religion, 2004
This article has three sections. The first sets out the theme: that is the task of tasks of the socioIogy of religion. The variations on this theme follow, for it becomes immediatety clear that not all sociologists of religion either identify or set about their assignments in the same way. The second section ta&les similar issues but from a different perspective: ir is concerned with the evoIution of the sub-discipline in different parts of the worId and m different language communities. We share common sources in the sociologicaI classics; in later generations, however, distinctive discourses have emerged in different global re~ons. The final section offers a worked exampte of one particular debate: that which relates to new religious movements in different parts of the world.
Asian Journal of Social Sciences Humanities, 2013
The views of sociologists on the nature and social functions of religion do not show any evidence of consensus, but rather great disparity. There is a clear case of overcomplication and over-intellectualization of religious phenomena. Even when there is a voluntary declaration of intention to observe agnostic neutrality and academic morality, many scholars are guilty of value judgment and subjective intrusion into the essence of religion. The question that is begging for answer is: if religion is a social institution with practitioners and specialists, is it reasonable to define religion apart, or away from the known practices of the votaries? When scholars in exercise of academic freedom say things, or propound a theory that have no bearing with religion in the practical sense, is it mandatory that such views be taken serious? These are some of the questions that this paper will attempt to answer. The paper examines the theories of religion by leading theorists in sociology of religion and came up with the conclusion that theory is different from practice. It is the opinion of this paper that some of the theories are outdated and do not deserve serious consideration in 21 st century sociology. Religion as a social institution is dynamic, such that research findings of previous centuries, and epoch cannot remain valid forever. Social scientific study of religion is in dire need of contemporary theoretical analysis and that is the challenge before scholarship.
Throughout most of human history, human beings living in small societies attributed death, birth and even what happened in between to the operation of supernatural forces. Over the cause of the last several hundred years, however, science has emerged as an alternative way of understanding the natural world, and scientific sociology offers various explanations of how and why societies operate the way they do. 1 These then brings to our notice that over the past decade-and-a-half, the academic study of religion and international relations has sprouted from a sparse scattering of works into a vibrant body of scholarship. This Group on the relationship between International Relations and Religion funded by the Mellon Foundation to the University Of Notre Dame, have gone so far in asking questions on how scholarship on religion and international relations has come and where it might go. Base on this therefore, I shall be asking some questions and at the same answering them. These questions are to enable me to discuss in detail Religion and international relations. Nevertheless, I shall attempt to use these format listed below to answer and discuss this topic. Perhaps it is not the case of just asking question but it is the case that this topic cannot be discussed extensively without asking and answering of question.
2001
The third edition of this comprehensive edited volume contains important chapters on the role of religions in the modern world. Framed on either end by detailed analyses of the phenomena known as modernity on the one hand, and secularism on the other, the book's structure in fact cleverly symbolises the common assumption that many Westerners have regarded the role of religion as 'compartmentalised' within the framework of modern secular states. This book demonstrates, quite impressively, that things are not so black and white. The introduction by two of the editors, Linda Woodhead and Christopher Patridge, defines key topics that are essential to understanding the engagement of religions with the modern world, including the topic of modernity, under which are addressed the subcategories of 'the nation state, ' 'colonialism, ' 'capitalism and rationalization, ' 'subjectivization and consumerism, ' 'secularism and secularization, ' to name a few (to these are added definitions pertaining to late modernity, such as 'globalization' and 'post-secularism' etc.). This volume can be described as interdisciplinary, since the more ancient religions addressed herein are, firstly, analysed on their own terms (their respective histories and theologies), and, secondly, addressed in regards to their relationship with modernity. In relation to contemporary religions, such as the New Age and New Religious Movements, the disparity between their pasts and modernity is not so evident since many of them are recent in origin. Thematic chapters include: 'Religion, globalization, and migration, ' 'Religion and politics, ' 'Religion and violence, ' 'Religion and gender, ' and 'Religion and popular culture, ' all of which are topics that are immediately relevant cross-culturally today. The second chapter on 'How to Study Religion, ' by Kim Knott, is particularly important since it sets-though in a very general way-the methodological 'tone' of the volume. It outlines the manner in which religion is studied as an academic discipline, including more traditional approaches such as the theological, textual, historical, and phenomenological ones that dominated in the past. New approaches, focusing "on the way in which class, gender, and power operate to reify certain traditions" (p. 24), as well as feminist and postcolonialist Book Reviews
Since the Age of Enlightenment, scholars have been continuously predicting the demise of religion. Yet, religion is still thriving and vibrant in most contemporary societies. Not only has religion “survived” in the “modern” world, it has also undergone significant changes, revivals and adaptations. The objective of this course is to study religion sociologically, which means that we will not focus so much on religious texts and teachings but rather on the way individuals experience religion in their daily lives. The course is divided into three sections. The first section consists in a theoretical endeavor to define religion. The founding fathers of sociology, Emile Durkheim, Max Weber and Karl Marx, devoted considerable amounts of time to writing about religion. Following their lead, we will analyze religion as a socially constituted reality that in turn influences the social world. A significant part of the course will be dedicated to unpacking the very category of “religion:” What is religion? When do you know when you see it? What is the meaning of religion in people’s lives? The second section will provide methodological tools to study religion in a sociological perspective: students will be introduced to the ethnographic method in social sciences and will learn the art and craft of performing participant observation in religious settings. The third section will focus on empirical work describing contemporary manifestations of religion and how it intersects with class, race, gender, immigration, civic life, and the state.
Loading Preview
Sorry, preview is currently unavailable. You can download the paper by clicking the button above.