In this post, Alberta Giorgi describes the different “local secularisms” that have taken shape in Italy that are often built directly in relation to Italy’s Catholic culture and state politics.
In this post, Jolyon Thomas reflects on the anxious nature of secularity and the contested meanings of religious freedom in American-occupied Japan.
In this post, Aura Di Febo details how religious actors in Japan employ strategies of ‘reflexive secularisation’ in order to spread religious values in secularised public spaces.
In this post, Galen Watts argues for a Durkheimian approach to nonreligion that focuses less on the labels “religion” and “nonreligion” and more on how the sacred manifests itself in contemporary life.
In this blog post, Zachary Munro discusses the development of a non-religious recovery culture in Alcoholics Anonymous (AA), and how groups like Secular Organizations for Sobriety (SOS), and LifeRing Secular Recovery are renegotiating their relationships to AA’s origins in the evangelical “Oxford Group” of the 1930s. As this non-religious recovery culture grows, it continues to explore ways in which the Twelve Steps on the road from the “addicted-self” to the “recovering-self” might need neither God nor even “spiritual” discipline to work.
The world is awash with myths and fake news. The gut consensus among university-educated, post-Enlightenment minds appears to be that we should do away with myths altogether. But what about the positive role that myths play in underwriting shared action? My book, Myth and Solidarity in the Modern World: Beyond Religious and Political Division, sheds light on this positive role and how groups are facilitating the inclusive sharing of myths in diverse spaces. The following is a short introduction to that book.
In this post, Uruguayan sociologist Néstor Da Costa describes the rates and forms of nonreligion in Uruguay and the ways they are shaped by the country’s historical relationship with religious institutions.