These are not enclaves with high walls, where the sacred world is kept pure and well defended. The woman we call Michelle Winter, for instance, is a social worker in Boston, and she is very clear that overt religious talk or practice cannot be part of doing her social work job. Sacred and secular sometimes literally sit next to each other. View all » Common terms and phrases. Print Resource. February 16, 2009 at 2:45 pm. January 31, 2012 at 3:00 pm. We certainly know that the force of law and of violent repression can make religious talk and religious association dangerous. by Nancy Tatom Ammerman. Both approved traditional practices and new innovations may be “lived.” Waldo may be placing flowers on the spontaneous shrine in the marketplace, but he may also be at shul. We even ask people how “religious” they are and divide up the population between the “somewhat/very” half and the “not very/not at all” half. How are such conversational spaces created? Writing at about the same time, Charlotte Perkins Gilman drew a connection between gender and different forms of religion (Gilman 2003). Second, as we listen for religion in everyday interaction, we can also join our colleagues in cultural sociology to think about what we are seeing and hearing. Religion is neither an all-or-nothing category nor a phenomenon that is confined to a single institutional sphere. A substantial minority of the American workers in our study, like Michelle, have found a religiously like-minded person at work, and having such a relationship considerably increased the overlap between work and religion. Thoroughly researched. I suspect many people have had the experience of reading a fine piece of sociological work on consumer culture or colonialism or social movements and wondering how the author could possibly have missed the obvious role of religion in the processes being studied. Secularization theories predicted that religion would become a remote and forgotten abstraction, and for much of our field, that remains pragmatically the case (Ecklund and Scheitle 2007). There are many complicating questions about these processes, of course, many of them having to do with power. Lived religion does often happen on the margins between orthodox prescriptions and innovative experiences, but religion does not have to be marginal to be “lived.” What happens inside religious organizations counts, too. People who work in menial jobs, as well as those whose primary work is the accumulation of profits, rarely say that what they do is done to the glory of God—Weber's iron cage is still alive and well (Weber 1958). Some of these items ship sooner than the others. Your recently viewed items and featured recommendations, Select the department you want to search in. Abstract. If we are to expand the reach of our understanding of religion's social dynamics, we will need to continue the growing and welcome attention to populations that were earlier neglected. The vast majority of this lived religion research has employed ethnographic methods, now often enhanced by methods that allow analysis of visual and material culture. Please try again. Understanding the multilayered nature of everyday reality and the permeability of all social boundaries makes a more nuanced study of religion possible. Within the interactions of a religious community, people develop a way of talking about life that carries within it expectations about the presence of divine actors and the realities of spiritual mysteries and the normative goodness of “doing unto others as you would have them do unto you.” There is no theoretical reason to believe that morality or spiritual sensitivity are only cultivated in organized religious communities, and our field does well to look for all the places where that happens; but we would be extraordinarily short-sighted to cease studying the organizations that take religious culture production as their primary task. These are places we should routinely be looking for Waldo. Religion is defined as “the belief in and worship of a superhuman controlling power, especially a personal God or gods.” (Oxford Dictionaries, 1). What I am suggesting here, however, is that the forms of religion we need to be studying are not just located in individual consciousness. We do not need to assume that an entire society (or even an entire organization) must be religious to look for the places where religious realities are present in interaction. Listening to stories about work made very clear that there is a great deal more going on every day than merely an economic exchange of labor for monetary reward.9 Across every occupational sector, nearly one-third of all the workplace stories we heard were primarily about people and their relationships. This can be useful, but conceptualizing and studying the presence of religious interaction and practice across the domains of social life is more than asking whether religious belief determines social behavior. What the functionalist secularization theories never made clear was how individual religious consciousness could take shape in a social world that is presumed to be increasingly devoid of religious institutions and of shared religiou… Of course, one of the other problems we have in recognizing Waldo is that sometimes we really should be looking for Willamina or Javier or Adankwo. There are an estimated 4,200 religions throughout the world, two of the major ones are Christianity and Islam. No Kindle device required. In this book, ordinary Americans tell the stories of their everyday lives -- from dinner table to office to shopping mall to doctor’s office. It means looking for the scenes where spiritual conversations happen and listening for the shape of the stories that emerge, expecting those stories to be both sacred and profane at the same time. If Waldo is Waldo, we think that surely he must have a magic wand in his hand that can turn the whole page into one big red and white striped canvas. The litany of obstacles has been articulated well by others (Smith et al. Sacred Stories, Spiritual Tribes: Finding Religion in Everyday Life: Nancy Tatom Ammerman: 9780199917365: Books - After viewing product detail pages, look here to find an easy way to navigate back to pages that interest you. ISBN-13: 978-0199917365. Each discipline brings slightly different analytical questions to the data, but each seeks to ground an understanding of the religious social world in observations of living persons and communities along with their texts and artifacts. What I can tell you now, after gathering stories from life history interviews, photo elicitation interviews, and oral diaries from a diverse group of religious and nonreligious people in Boston and Atlanta is that everyday social life is largely mundane and secular. In other words, the Waldo we should be looking for is wearing a wide variety of expressions of connection to spiritual life. Waldo with a Kufi is still Waldo. As we search for Waldo, we should expect to follow a global trail. Get this from a library! We are also learning that Waldo can be something of a shape shifter. When is Waldo hard to find, then? An outstanding study of contemporary religious and spiritual life in the US. A place is either sacred or profane. We use, he suggests, displays of clothing and body, but also much more subtle cultural signals, to recognize our fellow tribal members. Lived religion is not, then, identical to popular religion. This resource unpacks the meaning of the phrase "spiritual but not religious," providing a well-researched representation of the spiritual life of Americans through the narratives of 95 men and women. I have already suggested that some workplaces seem more faith-friendly than others—we need to ask how and why that is so. As for the rest of the book, it was a let-down. The State, the People, and the Remaking of Buddhism in Urban China Today, The Effects of Modernization on Religious Change, The Elementary Forms of the Religious Life, Religion among Academic Scientists: Distinctions, Disciplines, and Demographics, The Gospel Hour: Liminality, Identity, and Religion in a Gay Bar, Born Again Bodies: Flesh and Spirit in American Christianity, Migration Miracle: Faith, Hope, and Meaning on the Undocumented Journey, Work Life and Social Fulfillment: Does Social Affiliation at Work Reflect a Carrot or a Stick, The Clash of Civilizations and the Remaking of World Order, Forest Regrowth and Cultural Heritage Sites in Norway and along the Norwegian St Olav Pilgrim Routes, International Journal of Biodiversity Science, Ecosystem Services and Management, Rara! What I am suggesting here, however, is that the forms of religion we need to be studying are not just located in individual consciousness. Religious beliefs, presumably imported from outside the secular domain, are examined for their correlation with economic or political ideas and actions. 32% of the world population are Christian and 23% is Islamic. There are 0 reviews and 0 ratings from Canada, Fast, FREE delivery, video streaming, music, and much more. Questions of how religion is lived in our collective lives were foundational for early sociologists. In Stock. Waldo really is there—right alongside all the other things that are happening on that page. I used this is a sociology of religion class and enjoyed it more than words can express. Having spent time asking about the particular shape and content of different kinds of spiritual stories and the language used to capture shared religious experiences, we may be able to contribute methodological tools and conceptual lenses that can focus inquiries around other ways conversations create and carry social realities.