Suchergebnisse

While class has been an enduring focus for sociologists of education, there has been little focus on the interrelations between class, religion, and education, despite widespread public anxieties about faith schools potentially encouraging both social class segregation and religious separatism, which have become more pronounced as the expansion of free schools and academies in England has increased opportunities for religious bodies' engagement in educational provision. This article explores the importance of class in relation to the intersections of religion and education through examining how an 'open evangelical' church engages with children in schools linked with it, drawing on eighteen months' ethnographic fieldwork with the church, its linked schools, and other informal educational activities run by the church. Through analyzing the everyday practices through which evangelical leaders seek to affect children's lives and how they speak about their involvements with children, the article reveals the significance of class in this context, providing insight into how evangelicals' primary aspiration in this setting is for children's 'upward mobility', as their ambitions are shaped through middle-class, entrepreneurial norms, in which developing a neoliberal ethic of individual self-discipline and 'productivity' is privileged. Through focusing on the 'othering' of the urban poor in these discourses, the article adds to our knowledge of the complex interrelations between evangelicalism and class, and deepens understanding of how secular neoliberal norms become interwoven with an alternative evangelical moral project of forming the self.

The rapid rise of those identifying as 'non-religious' across many countries has prompted growing interest in the 'religious nones'. A now burgeoning literature has emerged, challenging the idea that 'non-religion' is the mere absence of religion and exploring the substantive beliefs, practices and identities that are associated with so-called unbelief. Yet we know little about the micro-processes through which this cultural shift towards non-religion is taking place. Drawing on data from an ethnographic study, this article examines how, when, where and with whom children learn to be non-religious, and considers the different factors that are implicated in the formation of non-religious identities. While research on religious transmission has demonstrated the importance of the family, our multi-sited approach reveals the important role also played by both school context and children's own reflections in shaping their formation as non-religious, suggesting a complex pattern of how non-religious socialization is occurring in Britain today.

Abstract
It is widely accepted that the growth of "non-religious" identification and "non-belief" in God(s) in many societies is linked to changing religious socialization. However, existing research mapping these intergenerational changes has largely focused on religious decline or the loss of belief—"push" factors—rather than exploring the distinctive non-religious forms of life into which children are growing up, which may operate as "pull" factors. Drawing on a qualitative study conducted with children, their parents, and teachers in England, we demonstrate how children come to inhabit a "humanist condition" through socialization processes in which "pull" factors toward humanism play a significant role and even shape the nature of "push" factors. The significance of new worldviews also helps explain how participants combine humanism with diverse religious and non-religious beliefs and practices. We argue that socialization processes at home and at school are interwoven and can be hard to distinguish in practice.

Bringing together contributions from anthropology, sociology, religious studies, and philosophy, along with ethnographic case studies from diverse settings, this volume explores how different disciplinary perspectives on the good might engage with and enrich each other. The chapters examine how people realize the good in social life, exploring how ethics and values relate to forms of suffering, power and inequality, and, in doing so, demonstrate how focusing on the good enhances social theory. This is the first interdisciplinary engagement with what it means to study the good as a fundamental aspect of social life