Marriage has come a long way since biblical times. Women are no longer property, and practices like polygamy have long been rejected. The world is wealthier, healthier, and more able to find and form relationships than ever. So why are Christian congregations doing more burying than marrying today? Explanations for the recession in marriage range from the mathematical-more women in church than men-to the economic, and from the availability of sex to progressive politics. But perhaps marriage hasn't really changed at all. Instead, there is simply less interest in marriage in an era marked by technology, gender equality, and secularization. Mark Regnerus explores how today's Christians find a mate within a faith that esteems marriage but in a world that increasingly yawns at it. This book draws on in-depth interviews with nearly two hundred young-adult Christians from the United States, Mexico, Spain, Poland, Russia, Lebanon, and Nigeria, in order to understand the state of matrimony in global Christian circles today. Regnerus finds that marriage has become less of a foundation for a couple to build upon and more of a capstone. Meeting increasingly high expectations of marriage is difficult, though, in a free market whose logic reaches deep into the home today. The result is endemic uncertainty, slowing relationship maturation, and stalling marriage. But plenty of Christians innovate, resist, and wed, and this book argues that the future of marriage will be a religious one.

The social sciences have mostly ignored the role of physical buildings in shaping the social fabric of communities and groups. Although the emerging field of the sociology of architecture has started to pay attention to physical structures, Brenneman and Miller are the first to combine the light of sociological theory and the empirical method in order to understand the impact of physical structures on religious groups that build, transform, and maintain them. Religious buildings not only reflect the groups that build them or use them; these physical structures actually shape and change those who gather and worship there. Religious buildings are all around us. From Wall Street to Main Street, from sublime and historic cathedrals to humble converted storefronts, these buildings shape the global religious landscape, "building faith" among those who worship in them while providing a testament to the shape and duration of the faith of those who built them and those who maintain them. Building Faith explores the social impact of religious buildings in places as diverse as a Chicago suburb and a Guatemalan indigenous Mayan village, all the while asking the questions, "How does space shape community?" and "How do communities shape the spaces that speak for them?"

Adding to the contributions made by Soul Searching and Souls in Transition--two books which revolutionized our understanding of the religious lives of young Americans--Lisa Pearce and Melinda Lundquist Denton here offer a new portrait of teenage faith.
Drawing on the massive National Study of Youth and Religion's telephone surveys and in-depth interviews with more than 120 youth at two points in time, the authors chart the spiritual trajectory of American adolescents and young adults over a period of three years. Turning conventional wisdom on its head, the authors find that religion is an important force in the lives of most--though their involvement with religion changes over time, just as teenagers themselves do. Pearce and Denton weave in fascinating portraits of actual youth to give depth to mere numerical rankings of religiosity, which tend to prevail in large studies. One teenager might rarely attend a service, yet count herself profoundly religious; another might be deeply involved in a church's social world, yet claim to be "not, like, deep into the faith." They provide a new set of qualitative categories--Abiders, Assenters, Adapters, Avoiders, and Atheists--quoting from interviews to illuminate the shading between them. And, with their three-year study, they offer a rich understanding of the dynamic nature of faith in young people's lives during a period of rapid change in biology, personality, and social interaction. Not only do degrees of religiosity change, but so does its nature, whether expressed in institutional practices or personal belief.
By presenting a new model of religious development and change, illustrated with compelling personal accounts of real teenagers, Pearce and Denton offer parents, scholars, and religious leaders a new guide for understanding religious development in teens.

This volume presents a detailed ethnographic study of rural Paraiyar communities in South India, focusing on their religions and cultural identity. Formerly known as Dalits, or Untouchables, these are a largely socially marginalised group living within a dynamic and complex social matrix dominated by the caste system and its social and religious implications in India. Through examining Paraiyar Christian communities, the author provides a comprehensive understanding of Paraiyar religious worldviews within the dominant Hindu religious worldview. In contrast to existing research, this volume places the Paraiyars within their wider social context, ascribed and achieved identity, religious symbolism and ritual and negotiation of social boundaries. In arguing that the Paraiyars help us to understand religion as 'lived', the author removes the concept 'religion' from the reified forms it so often obtains in textbooks. Instead, Jeremiah demonstrates that it is only in local and specific contexts, as opposed to essentialised notions, that 'religion' either makes any sense or that theories concerning it can be tested.

Whenever people from different cultural and religious backgrounds converge, it produces tension and ambivalence. This study delves into conflicts in interreligious educational processes in both theory and practice, presenting the results of empirical research conducted at schools and universities and formulating ground-breaking practical perspectives for interreligious collaboration in various religious-pedagogical settings.

A history of Catholic social thought Many Americans assume that the Catholic Church is inherently conservative, based on its stances on abortion, contraception, and divorce. Yet there is a longstanding tradition of progressive Catholic movements in the United States that have addressed a variety of issues from labor, war, immigration, and environmental protection, to human rights, women's rights, exploitive development practices, and bellicose foreign policies. These Catholic social movements have helped to shift the Church from an institution that had historically supported incumbent governments and political elites to a Church that has increasingly sided with the vulnerable and oppressed. This book provides a concise history of progressively oriented Catholic Social Thought, which conveys the Catholic Church's position on a variety of social justice concerns. Sharon Erickson Nepstad introduces key papal encyclicals and other church documents, showing how lay Catholics in the United States have put these ideas into practice through a creative and sometimes provocative political engagement. Nepstad also explores how these progressive movements have pressured the religious hierarchy to respond to pressing social issues, such as women's ordination, conscription, and the morality of nuclear deterrence policies. Catholic Social Activism vividly depicts how these progressive movements have helped to shape the religious landscape of the United States, and how they have provoked controversy and debate among Catholics and non-Catholics alike.

Islamic religious teachers (asatizah) and scholars (ulama) play a significant role in providing spiritual leadership for the Singapore Malay/Muslim community. Lately, the group has been cast under the spotlight over a range of issues, from underperformance in the national examination, their ability to integrate into the broader society, exposure to radical and conservative ideas such as Salafism from the Middle East, and unemployment. Reaching for the Crescent examines a growing segment within the group, namely Islamic studies graduates, who obtained their degrees from universities in the Middle East and neighbouring Malaysia and Indonesia. It identifies factors that condition the proliferation of Islamic studies graduates in Singapore, examine the dominant religious institutions they attend, the nature of Islamic education they received, and their challenges. It tackles the impact of their religious education on the spiritual life and well-being of the community. Based on qualitative and quantitative data collected, the book calls for a rethinking of a prevailing discourse of Arabization of Singapore Muslims and academic approaches that focus on madrasah education and Islam through the security lens.

The state of Israel was established in 1948 as a Jewish democracy without a legal separation between religion and the state. This state-religion tension has been a central political, social, and moral issue in Israel, resulting in a theocracy-democracy cultural conflict between secular Jews and the fundamentalist ultra-orthodox-Haredi-counter-cultural community in Israel. And one of the major arenas where such conflicts are played out is the media. An expert on the construction of social and moral problems, Nachman Ben-Yehuda examines more than 50 years of media-reported unconventional and deviant behavior by the Haredi community. He finds that not only have they increased over the years, but their most salient feature is violence. This violence is not random or precipitated by some situational emotional rage-it is planned and aims to achieve political goals. Using verbal and non-verbal violence in the forms of curses, intimidations, threats, setting fires, throwing stones, beatings, staging mass violations and more, Haredi activists try to drive Israel towards a more theocratic society. Most of the struggle is focused on feuds around the state-religion status quo and the public arena. Driven by a theological notion that stipulates that all Jews are mutually responsible and accountable to the Almighty, these activists believe that the sins of the few are paid by the many. Making Israel a theocracy will, they believe, reduce the risk of transcendental penalties. Like other democracies, Israel has had to face significant theocratic and secular pressures. The political structure that accommodates these contradicting pressures is effectively a theocratic democracy. Characterized by chronic negotiations, tensions, and accommodations, it is by nature an unstable structure. However, it allows citizens with different worldviews to live under one umbrella of a nation state without tearing the social fabric apart.

Thus Spake the Dervish explores the unfamiliar history of marginal Sufis, known as dervishes, in early modern and modern Central Asia over a period of 500 years. It draws on various sources (Persian chronicles and treatises, Turkic literature, Russian and French ethnography, the author's fieldwork) to examine five successive cases, each of which corresponds to a time period, a specific socially marginal space, and a particular use of mystical language. Including an extensive selection of writings by dervishes, this book demonstrates the diversity and tenacity of Central Asian Sufism over a long period. Here translated into a Western language for the first time, the extracts from primary texts by marginal Sufis allow a rare insight into their world. The original French edition of this book, Ainsi parlait le dervice, was published by Editions du Cerf (Paris, France). Translated by Caroline Kraabel.

Religion and Democratization is a comparative study of how regime types and religion-state arrangements frame questions of religious and political identities in Muslim and Catholic societies. The book proposes a theory for modeling the dynamics of "religiously friendly democratization " processes in which states institutionally favor specific religious values and organizations and allow religious political parties to contest elections. Religiously friendly democratization has a transformative effect on both the democratic politics and religious life of society. As this book demonstrates, it affects the political goals of religious leaders and the political salience of the religious identities of religious individuals. In a religiously charged national setting, religiously friendly democratization can generate more support for democracy among religious actors. By embedding religious ideas and values into its institutions, however, it also mediates the effects of secularization on national religious markets, creating more favorable conditions for the emergence of public religions and new trajectories of religious life. The book anchors its theoretical claims in case studies of Italy and Algeria, integrating original qualitative evidence and statistical data on voters' political and religious attitudes. It also considers the dynamics of religiously friendly democratization across the Muslim world today, through a comparative analysis of Tunisia, Morocco, Turkey and Indonesia. Finally, the book examines the theory's wider relevance through a large-N quantitative analysis, employing cross-national databases on religion-state relationships created by Grim and Finke and Fox.

This book carries an ethnographic signature in approach and style, and is an examination of a small Brooklyn, New York, African-American, Pentecostal church congregation and is based on ethnographic notes taken over the course of four years. The Pentecostal Church is known to outsiders almost exclusively for its members' "bizarre" habit of speaking in tongues. This ethnography, however, puts those outsiders inside the church pews, as it paints a portrait of piety, compassion, caring, love-all embraced through an embodiment perspective, as the church's members experience these forces in the most personal ways through religious conversion. Central themes include concerns with the notion of "spectacle" because of the grand bodily display that is highlighted by spiritual struggle, social aspiration, punishment and spontaneous explosions of a variety of emotions in the public sphere. The approach to sociology throughout this work incorporates the striking dialectic of history and biography to penetrate and interact with religiously inspired residents of the inner-city in a quest to make sense both empirically and theoretically of this rapidly changing, surprising and highly contradictory late-modern church scene. The focus on the individual process of becoming Pentecostal provides a road map into the church and canvasses an intimate view into the lives of its members, capturing their stories as they proceed in their Pentecostal careers. This book challenges important sociological concepts like crisis to explain religious seekership and conversion, while developing new concepts such as "God Hunting" and "Holy Ghost Capital" to explain the process through which individuals become tongue-speaking Pentecostals. Church members acquire "Holy Ghost Capital" and construct a Pentecostal identity through a relationship narrative to establish personal status and power through conflicting tongue-speaking ideas. Finally, this book examines the futures of the small and large, institutionally affiliated Pentecostal Church and argues that the small Pentecostal Church is better able to resist modern rationalizing forces, retaining the charisma that sparked the initial religious movement. The power of charisma in the small church has far-reaching consequences and implications for the future of Pentecostalism and its followers.

Drawing on poststructuralist approaches, Craig Martin outlines a theory of discourse, ideology, and domination that can be used by scholars and students to understand these central elements in the study of culture. The book shows how discourses are used to construct social institutions-often classist, sexist, or racist-and that those social institutions always entail a distribution of resources and capital in ways that capacitate some subject positions over others. Such asymmetrical power relations are often obscured by ideologies that offer demonstrably false accounts of why those asymmetries exist or persist. The author provides a method of reading in order to bring matters into relief, and the last chapter provides a case study that applies his theory and method to racist ideologies in the United States, which systematically function to discourage white Americans from sympathizing with poor African Americans, thereby contributing to reinforcing the latter's place at the bottom of a racial hierarchy that has always existed in the US.

The voices of second-generation Korean Americans echo throughout the pages of this book, which is a sensitive exploration of their struggles with minority, marginality, cultural ambiguity, and negative perceptions. Born in the United States, they are still viewed as foreigners because of their Korean appearance. Raised in American society, they are still tied to the cultural expectations of their Korean immigrant parents. While straddling two cultures, these individuals search for understanding and attempt to rewrite their identity in a new way. Through autobiographical reconstruction and identity transformation, they form a unique identity of their own-a Korean American identity. This book follows a group of second-generation Korean American Christians in the English-speaking ministry of a large suburban Korean church. It examines their conflicts with the conservative Korean-speaking ministry ruling the church and their quest to achieve independence and ultimately become a multicultural church.

This study raises that difficult and complicated question on a broad front, taking into account the expressions and attitudes of a wide variety of Greek, Roman, Jewish, and early Christian sources, including Herodotus, Polybius, Cicero, Philo, and Paul. It approaches the topic of ethnicity through the lenses of the ancients themselves rather than through the imposition of modern categories, labels, and frameworks. A central issue guides the course of the work: did ancient writers reflect upon collective identity as determined by common origins and lineage or by shared traditions and culture?

Religion is a racialized category, even when race is not explicitly mentioned. Modern Religion, Modern Race argues that because the concepts of religion and race are rooted in the post-Enlightenment project of rethinking what it means to be human, we cannot simply will ourselves to stop using these categories. Only by acknowledging that religion is already racialized can we begin to understand how the two concepts are intertwined and how they operate in our modern world. It has become commonplace to argue that the category religion is not universal, or even very old, but is a product of Europe's Enlightenment modernization. Equally commonplace is the argument that religion is not an innocent category of analysis, but is implicated in colonial regimes of control and as such plays a role in Europe's process of identity construction of non-European "others." Current debates about race follow an eerily similar trajectory: race is not an ancient but a modern construction. It is part of the project of colonialism, and race discourse forms one of the cornerstones of modern European identity-making. Vial focuses on the development of these ideas in the late-18th and early-19th centuries in Germany. By examining the theories of Kant, Herder, and Schleiermacher, among others, Vial uncovers co-constitutive nature of race and religion, and how the two concepts are used today to make sense of the world. He shows that while we disdain the racist language of some of the founders of the religious studies discipline, our continued use of their theories leads us, unwittingly, to reiterate many of the same distinctions and hierarchies. Although it may not be time to abandon the very category of religion, with all its attendant baggage, Modern Religion, Modern Race calls for us to critically examine that baggage, and the way in which religion has always carried within it race.