Suchergebnisse

The author argues that our understanding of secularization can be greatly enhanced by taking gender differences seriously. Whilst existing theories of secularization do a good job of explaining why men disaffiliated from Christianity after the onset of industrialization, they ignore the experience of women-whose experience of modernization was significantly different. Whilst men have been responsible for paid work outside the home, women have been engaged in unpaid care work within the home. Their entrance into the paid labour force since the 1960s has not relieved them of traditional duties of care. It is suggested that we can best understand contemporary women's patterns of religious affiliation and disaffiliation in relation to their working lives, whether embracing domestic employment, or seeking a balance between both forms of labour.

Major theories of secularisation have been gender blind, with the result that men's experience of modernisation has been made central to explanations of religious decline. This paper attempts to show how greater attention to women's distinctive experiences can help extend the explanatory power of secularisation theory. It begins by introducing two main 'stories' of secularisation, articulated by Weber and Marx, which have shaped much subsequent theory about religious decline. Looking first at industrial society, it shows how the distinctive experiences of modernity, which Weber and Marx discuss, have to do with largely masculine forms of labour. Women's labour, far more confined to the domestic sphere, would not necessarily have had the same secularising impact – which may help explain why industrial modernity witnesses only relatively gentle rates of congregational decline. Women's continuing commitment to the churches also helps explain many transformations in the nature of Christian belief and practice in the modern period. Moving into the period of late modernity, from the 1960s, the paper notes a significant increase in the rate of church decline in recent decades, and suggests that this can be explained in terms of changing patterns of women's labour, as differentiation between male and female work begins to diminish. Persistent differences, however, including women's continuing disproportionate responsibility for the work of care, continue to impact upon the nature of male and female religious and spiritual participation in contemporary west-ern societies.

Linda Woodhead Geschlecht, Macht und religiöser Wandel in westlichen Gesellschaften -- Impressum -- Inhalt -- Einleitung -- KAPITEL 1 Der Einfluss des Feminismus auf die Religionsforschung -- Das Ferment der 1980er Jahre -- Themenwechsel -- Wie es weitergeht -- Fachliche Etablierung -- Im Rückwärtsgang? -- Getrenntes zusammenfügen -- KAPITEL 2 Frauen und der Niedergang der Kirchen -- Säkularisierungstheorie unter dem Gesichtspunkt des Geschlechts -- Säkularisierungs-Narrative -- Geschlecht und Säkularisierung in der Industriegesellschaft -- Geschlecht und Säkularisierung in der spätindustriellen Gesellschaft (seit den 1960er Jahren) -- Schlussfolgerung -- KAPITEL 3 Frauen und der Aufstieg der Spiritualität -- Das spätmoderne Selbstprojekt -- Spätmoderne Weiblichkeitsmuster -- Konsequenzen für die Religion -- Christentum -- 'Alternative' Formen der Spiritualität -- Schluss -- KAPITEL 4 Eine Theorie zum Verhältnis von Religion, Geschlecht und Macht -- Geschlecht (gender) und Macht -- Religion und Macht -- Theoretisierung von Religion und Geschlecht -- Studien über Religion und Geschlecht -- Konsolidierend -- Taktisch -- Suchend -- Gegenkulturell -- Religion und Geschlecht im Kontext fortgeschrittener Industriegesellschaften -- Erweiterung der Agenda -- Schlussfolgerung -- Literaturverzeichnis -- Erstveröffentlichungsnachweise

1. Prayer as practice : an interpretative proposal / Carlo Genova -- 2. For youth, prayer is relationship / Michael C. Mason -- 3. Pentecostal prayer as personal communication and invisible institutional work / Yannick Fer -- 4. Transcendence and immanence in public and private prayer / Martin Stringer -- 5. Prayer as a tool in Swedish Pentecostalism / Emir Mahieddin -- 6. Contrasting regimes of Sufi prayer and emotion work in the Indonesian Islamic revival / Julia Day Howell -- 7. A socio-anthropological analysis of forms of prayer among the Amish / Andrea Borella -- 8. Filipino Catholic students and prayer as conversation with God / Jayeel Serrano Cornelio -- 9. The embodiment of prayer in charismatic Christianity / Michael Wilkinson and Peter Althouse -- 10. Prayer requests in an English cathedral, and a new analytic framework for intercessory prayer / Tania ap Sion -- 11. An analysis of hospital chapel prayer requests / Peter Collins.

This timely book aims to change the way we think about religion by putting emotion back onto the agenda. It challenges a tendency to over-emphasise rational aspects of religion, and rehabilitates its embodied, visceral and affective dimensions. Against the view that religious emotion is a purely private matter, it offers a new framework which shows how religious emotions arise in the varied interactions between human agents and religious communities, human agents and objects of devotion, and communities and sacred symbols. It presents parallels and contrasts between religious emotions in European and American history, in other cultures, and in contemporary western societies. By taking emotions seriously, A Sociology of Religious Emotion sheds new light on the power of religion to shape fundamental human orientations and motivations: hopes and fears, joys and sorrows, loves and hatreds.

This timely book aims to change the way we think about religion by putting emotion back onto the agenda. It challenges a tendency to over-emphasise rational aspects of religion, and rehabilitates its embodied, visceral and affective dimensions. Against the view that religious emotion is a purely private matter, it offers a new framework which shows how religious emotions arise in the varied interactions between human agents and religious communities, human agents and objects of devotion, and communities and sacred symbols. It presents parallels and contrasts between religious emotions in European and American history, in other cultures, and in contemporary western societies. By taking emotions seriously, A Sociology of Religious Emotion sheds new light on the power of religion to shape fundamental human orientations and motivations: hopes and fears, joys and sorrows, loves and hatreds.

"In conventional Christian terms, Diana was of course no saint. Yet Diana's status as an icon, before and especially after her tragic death, resonates beatitude. In this thoughtful, illuminating work, cultural critics across disciplines take Diana's 'sainthood' as their motif and explore the nature and source of her iconic role." "Diana, it is argued, attained her popular saintly status because she seemed to represent and enshrine values with which huge numbers were able to sympathise. The contributors identify and examine Diana's sainthood, with all its attendant controversies and contradictions."--Jacket