I recently had the pleasure of editing a review article for the journal Religion and Society: Advances in Research, on Abby Day’s Believing in Belonging: Belief and Social Identity in the Modern World. The article features commentary from Grace Davie, James A. Beckford, Saliha Chattoo, Mia Lövheim, Manuel A. Vásquez, and Abby Day herself, and begins with my editorial introduction, which focuses on the interactions between Abby’s work and research on ‘non-religion’, and critical research on ‘religion’ in general, as well as some reflections on the perceived divide between ‘sociology of religion’ and ‘religious studies’. The pre-copy-edited version of this introduction is pasted below. For the final version, and the full article, you’ll have to visit here (and possibly pay).
I first had the pleasure of meeting the force of nature that is Abby Day back in 2010 at the Nonreligion and Secularity Research Network’s “Qualitative Methods Workshop” at the University of Cambridge (Cotter 2011). Back then I was working towards my Masters degree in Religious Studies and had little idea that in the coming years we would end up co-editing a book with Giselle Vincett (Day et al. 2013) or that I would find myself reviewing Believing in Belonging (see Cotter 2013) and collaborating on projects such as the one appearing in this journal. Given that the responses which follow this editorial—from Grace Davie, James A. Beckford, Saliha Chattoo, Mia Lövheim, Manuel A. Vásquez, and Abby Day herself—engage extensively and thought-provokingly with Abby’s work, I am going to restrict my comments to two brief points. First of all, the connections I can see between Believing in Belonging (Day 2011; paperback 2013) and the growing body of research into “non-religion”; and secondly, some reflections on the place of Abby’s work in the critical academic study of “religion” more broadly.
My own research has, in recent years, been heavily focused upon the problematic constructs of non-religion and secularity (cf. Quack 2014; Cotter 2015; Lee 2015) as limiting cases for their “semantically parasitic” (Fitzgerald 2007: 54) other, religion. Following Johannes Quack, I approach non-religion as “a descriptive term for a certain group of understudied phenomena and relationships and not as a term that seeks to draw clear boundaries between religion and nonreligion [sic]” (2014: 3). As such, I share many of the concerns addressed in Abby’s research—particularly concerning how, as Beckford puts it below, “census and survey questions about religion produce unreliable guides to belief and/or identities.” This point is exemplified best in the case of the “nones”—a residual category constructed by censuses and surveys which, once in place, has seen scholars, journalists, politicians and others rushing to “imbue this group with a material face, social interests and political persuasions, as if this group, always there but now with a name, is available for their commentary and speculation” (Ramey and Miller 2013).
Abby’s work with “census Christians” cuts to the core of this issue, examining individuals’ identity claims as precisely that—as “operational acts of identification”(Bayart 2005: 92)—and problematizing existing approaches to beliefs that privilege those commonly understood as being “religious.” Building upon Abby’s insight that “beliefs” are “performed through social actions of both belonging and excluding” (Day 2011: 194) my ongoing doctoral research takes a critical discursive approach to non-religion. With Steven Ramey, I argue that religion and, by extension, non-religion do “not have agency to teach or do anything” but are constructed by social actors who interpret situations “in ways that relate to their particular context and the range of interests that enliven that context” (2014: 109). Abby’s work contributes to a growing body of rigorous research into related categories (see for example Blankholm 2014; Lee 2015; Quack 2014; Quillen 2015), and serves as a useful and important manifesto for approaching those social actors who are positioned—by themselves or by others—as being other than religious.
As should be clear from the above, I position myself firmly within the critical strand of Religious Studies, and agree with my research supervisor that “there are no disinterested, external positions” (Knott 2005: 125) from which to examine religion. We do not occupy a neutral space but perpetuate and mold the “discipline of religion” (McCutcheon 2003); we are complicit in reifying this problematic social construct. From this perspective, surveys and questionnaires are no less problematic for the nuanced academic study of religion than are contemporary academic emphases on “lived religion,” i.e. on “religion as expressed and experienced in the lives of individuals” (McGuire 2008: 3). This relatively recent move away from the systematized theologies of male élites was certainly a welcome and necessary move for the field. All-too-often, however, such a focus merely privileges “lived religion” as somehow more authentic or more real than other aspects such as history, tradition, theology, and institution (see Cotter and Robertson 2016), and thus we return to the sui generis model so thoroughly critiqued by McCutcheon, Asad, Fitzgerald, and others.
In Vásquez’s contribution to this section, he highlights the important work that Believing in Belonging does in critiquing existing models of belief for ignoring issues of power, in demonstrating that belief is produced socially, and in locating belief in the activity of doing belief (if it is to have any meaningful sense at all). In this way, Day’s work facilitates a critical approach to that which is commonly understood as religious: it avoids unduly emphasizing both the individual and society, and simultaneously undercuts and challenges the constructed boundary between religion and non-religion by focusing on “alternative organizing principles independent of religious categories” (Quack 2012: 26). Although we could debate the extent to which “belief” is “independent of religious categories,” and although Day’s account arguably overemphasizes “relationships,” critical scholars have much to learn from her theoretically engaged ethnographic mutiny against established classificatory systems.
In lieu of a conclusion, and before I pass the baton to my esteemed colleagues, I wish to use my final paragraph to speak to a worrying divide that I perceive to be growing, at least in the UK, between Religious Studies (RS) and the Sociology of Religion (SOR). My evidence is little more than anecdotal, yet increasingly frequently I encounter colleagues who, while positioning themselves in one of these disciplines, dismiss the other as “too theological.” To translate these stances as I see them, some in RS have a tendency to dismiss SOR out of hand as being naïve in its reification of certain folk categories, its valorization of “society,” and its interest in large-scale surveys and social trends, whereas some in SOR castigate RS for being obsessed with category formation, and for being both uncritically wedded to phenomenological approaches and obstinately uninterested in “religion” in the “real world.” Although I would unhesitatingly admit that these criticisms ring true for much of what passes as RS and SOR in contemporary academia, it is my hope that my brief discussion above, and the extensive contributions below will demonstrate that each of these approaches has a great deal to offer. Working together is a much more effective route towards advancing critical thought, and increasing knowledge and understanding, and it is therefore with gratitude that I hand over to Grace, Jim, Saliha, Mia, Manuel, and Abby to demonstrate such productive collaboration in action.
Bayart, Jean-François. 2005. The Illusion of Cultural Identity. London: C Hurst & Co Publishers Ltd.
Blankholm, Joseph. 2014. “The Political Advantages of a Polysemous Secular.” Journal for the Scientific Study of Religion 53 (4): 775–90. doi:10.1111/jssr.12152.
Cotter, Christopher R. 2011. “Qualitative Methods Workshop.” NSRN Online. http://www.nsrn.net/events/events-reports. (Accessed 27 November 2015).
Cotter, Christopher R. 2013. “Review: Believing in Belonging: Belief and Social Identity in the Modern World.” Fieldwork in Religion 8 (1): 116–17.
Cotter, Christopher R. 2015. “Without God yet Not Without Nuance: A Qualitative Study of Atheism and Non-Religion among Scottish University Students.” Pp. 171–94 in Atheist Identities: Spaces and Social Contexts, ed. Lori G. Beaman and Steven Tomlins. Dordrecht: Springer.
Cotter, Christopher R., and David G. Robertson, eds. 2016. After World Religions: Reconstructing Religious Studies. London: Routledge.
Day, Abby. 2011. Believing in Belonging: Belief and Social Identity in the Modern World. Oxford: Oxford University Press.
Day, Abby, Giselle Vincett, and Christopher R. Cotter, eds. 2013. Social Identities between the Sacred and the Secular. Farnham: Ashgate.
Fitzgerald, Timothy. 2007. Discourse on Civility and Barbarity: A Critical History of Religion and Related Categories. New York and Oxford: Oxford University Press.
Knott, Kim. 2005. The Location of Religion: A Spatial Analysis. London and Oakville, CT: Equinox.
Lee, Lois. 2015. Recognizing the Nonreligious: Reimagining the Secular. Oxford: Oxford University Press.
McCutcheon, Russell T. 2003. The Discipline of Religion: Structure, Meaning, Rhetoric. New York: Routledge.
McGuire, Meredith B. 2008. Lived Religion: Faith and Practice in Everyday Life. Oxford : Oxford University Press.
Quack, Johannes. 2012. Disenchanting India: Organized Rationalism and Criticism of Religion in India. Oxford: Oxford University Press.
Quack, Johannes. 2014. “Outline of a Relational Approach to ‘Nonreligion.’” Method & Theory in the Study of Religion 26 (4-5): 439–69.
Quillen, Ethan Gjerset. 2015. “Discourse Analysis and the Definition of Atheism.” Science, Religion and Culture 2 (3): 25–25.
Ramey, Steven. 2014. “Textbooks, Assumptions, and Us: Commentary on Jimmy Emanuelsson’s ‘Islam and the Sui-Generis Discourse: Representations of Islam in Textbooks Used in Introductory Courses of Religious Studies in Sweden.’” Method & Theory in the Study of Religion 26 (1): 108–10. doi:10.1163/15700682-12341285.
Ramey, Steven, and Monica R. Miller. 2013. “Meaningless Surveys: The Faulty ‘Mathematics’ of the ’Nones.” The Huffington Post. November 7. http://www.huffingtonpost.com/steven-ramey/meaningless-surveys-the-f_b_4225306.html. (accessed 27 November 2015).
I was recently asked to submit a short, interdisciplinary research brief for an event that I am attending on Urban Super-Diversity next month. In the interests of updating you all on what I am up to – particularly given that this blog has not been updated in a horrendously long time – I have posted this information below as an image. You can also download it as a PDF.
I hope to get back to blogging more regularly at some point in the future…
Taking a leaf out of my pal David’s blogging book, I guess I should update you all on what’s been happening.
Academically, among other things…
- I’ve recently had a book chapter published, in Atheist Identities: Spaces and Social Contexts
- I’ve recently been appointed a director at the Nonreligion and Secularity Research Network.
- The Religious Studies Project continues to go from strength to strength. Now into our fourth year, I’ve been doing a bit more interviewing recently, including interviews on Bricolage, the Post-Secular, African Christianity in the West, The Emerging Church, Religion and Memory, and Geographies of Religion and the Secular in Ireland.
In my ‘real life’…
- The wonderful Lindsey and I got married in November!! Here are some photos…
- I continue to sing regularly in Edinburgh with the St Andrew Camerata, who are going from strength-to-strength lately. Check here for details of our next concert (21 March). And please follow us on Twitter!
- And probably much more…
Ciao for now.
What he said…
In this post Ethan Quillen explores a discursive approach to atheism (and nonreligion) following the theoretical work of von Stuckrad (2003). Quillen suggests that researchers in this area move away from definitions and wrangling over the the meaning of words, and concentrate instead on the way in which these words are used; how these words are made meaningful and allowing research participants to ‘speak for themselves’. Here, Quillen proposes that this discursive approach has methodological implications for research in this field.
While admittedly my initial intentions for this post were a bit more malicious—repeating my old standard of arguing against the use of ‘nonreligion’  —I soon felt that to be a bit tedious and wasteful. That is, where in the past I have spent a good amount of time offering a critical perspective on the use of the term, such as was the content of my presentation at the NSRN conference in 2012, for this post…
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While preparing a paper for a conference next month, I have been revisiting one of my supervisor’s books. Within, I found I had highlighted a great articulation of the problem I feel with some scholars who seem to advocate throwing away the term “religion” due to its ideological baggage, whilst wishing to retain other concepts and remaining seemingly blind to their ideological baggage. I have pasted below… but haven’t included the various footnotes…
“Whilst I appreciate Fitzgerald’s analysis, I draw the same conclusion as Carrette who concludes that ‘the idea of religion needs to be challenged… but it does not necessarily have to be eradicated’. Its eradication from the disciplinary agenda might very well mask ideological forces – liberal theological – of the kind that Fitzgerald is keen to identify, as well as those inherent within the secularist discourse of cultural studies. It would certainly remove a powerful – if contested – conceptual tool from the scholarly workshop. The proposed construct ‘culture’ is itself ideological charged and presents us with no less difficulty than ‘religion’ for an examination of Western spaces. Carrette calls for the strategic operation of ‘religion’ rather than its dissolution, on the grounds that the Western conception of religion provides ‘a location for understanding a regime of knowledge-power’. This brings me directly to my preferred perspective, one that elects to focus explicitly on the tension between the ‘religious’ and the ‘secular’, a major ‘binary constitutive of modernity’.”
Knott, Kim. The Location of Religion: A Spatial Analysis. London and Oakville CT: Equinox, 2005. p. 83.
More random tidbits from my research today…
The following extract appears in Mayfield and Fountainhall: A Short History (1962), which gives a history of the now defunct Mayfield and Fountainhall Church in Edinburgh. The quotation comes from a 1900 report of the Psalmody Committee to the Deacon’s Court, and suggests that there might have been a problem with some Gilbert & Sullivan creeping in on the organ…
An initial breakdown of data from the 2011 census in Scotland is now available:
It shows, among other things, a decrease in numbers of those selecting the ‘Church of Scotland’, ‘Other Christian’, and ‘Jewish’ categories. ‘Church of Scotland’, for example, is down 10% since 2001 to 32.4% of the population. All other categories show an increase. Most notable, perhaps, are the figures for those selecting ‘no religion’ – up from 27.8% in 2001 to 36.7% (the current figure is around 25% for England and Wales).
Expect these figures to be discussed and debated ad nauseam in the coming weeks/months/years.
“Our object of study is the way religion is organized, discussed, and discursively materialized in cultural and social contexts. “Religion,” in this approach, is an empty signifier that can be filled with many different meanings, depending on the use of the word in a given society and context. It is this use of “religion”—including the generic definitions of academics—that is the responsibility of scholars to explain. Making the discourse on religion the main focus of our work also acknowledges the fact that we as scholars are ourselves actors on the fields of discourse.”
Von Stuckrad, Kocku. “Reflections on the Limits of Reflection: An Invitation to the Discursive Study of Religion.” Method & Theory in the Study of Religion 22, no. 2 (October 1, 2010): 156–169, p. 166.
I do apologise for all of the activity lately… I can’t help finding ‘gold’ :)
Some of you might remember a previous post on this blog from an anonymous atheist Freemason about what it is like to be just those to things.
Readers might also be interested in a couple of blogs which have emerged over the past couple of months from a UK Freemason (PM & PZ) who has become, paradoxically, an atheist, humanist, and feminist. Sceptical discussions from inside the craft, “aimed at anyone who values reason above dogma” can be found at Sceptic Freemason with more general intellectual discussion at Bad Freemasonry.
Apparently, you can also Ask them (almost) anything. Happy learning, people.
I’ve been hearing a lot over the past day or so about the discovery of a new gospel fragment, and whether it means that Jesus had a wife… I have no authority in this area, nor do I really care, but the following link tells it like it is and gives you the basics on what is going on. I suggest reading it before sending your own opinion into the social media ether…
I quite enjoyed this post… very important points:
When I first heard that a white supremacist opened fire on a Sikh gurdwara in Oak Creek, WI a few weeks ago, I froze. My stomach lurched and my thoughts turned to the friends I’d made in the Sikh community through my work as an atheist and interfaith activist.
In the wake of the horror I reached out to friends directly and logged on to Twitter to express my shock, outrage, disgust and sadness—as a Millennial, I suppose you could say this is one way I engage in the collective processing of such traumas. Within minutes of my first tweet, I began to get responses from other atheists saying that interfaith work is bad, that I should be more concerned about atheists than Sikhs, and that “religion poisons everything.” The next day, I was called “a traitor” when I tweeted about efforts to raise funds to rebuild a mosque in Joplin, MO that was burned to the ground. When I tweeted about reaching out to the Sikh community and expressing solidarity, I was accused of trying to make atheism a religion.