This paper contributes to the sociological theorization of religious lifestyles in consumer culture, analyzing one of its most important identity markers: style. Based on a three-year comparative ethnographic research project into five convert Buddhist organizations in France and the Czech Republic, it finds that style is expressed through aesthetics with its adornment practices apparent in everyday life materializations of Buddhist symbols. The stylistic dimension is also found in practitioners’ attitudes towards Buddhism, as they may use the discourse of taste. Moreover, Buddhist style stands for the collective, coherent, and systematic emotional patterns expressed in Buddhist symbols, individual and collective experiences, and the ethics and behavior they display in everyday life. The paper also explores how this style is adapted to the educated, middle-class, city-dweller practitioners and how it respects dynamics of consumer culture with its emphasis on identity, style, and values of well-being, authenticity, and personal development.
We analyze the role of intimate social ties and community in the processes of homemaking and social integration of highly skilled migrants who are members of the local international Catholic community in Brno, Czech Republic. We use the concepts of bonding and bridging social capital developed by Michael W. Foley and Dean R. Hoge and follow their attention to the effects of the worship communities’ organizational culture on migrants’ integration. In the article, we show that the Catholic community mediates its members’ homemaking efficiently by providing them with rich bonding social capital, generated through close social ties in the community. However, it does not provide them with enough bridging social capital, and their social integration, thus, remains restricted to the company of international fellows. We compare it with the strategies of homemaking used by settling migrants who have integrated more successfully into the Czech social environment.
From halal food to the veil, this article analyses the relationship between Islam and the Danish state. It finds a coexistence of two modes of dealing with Islam: an official approach dominated by denial of the existence of Islam within Danish society and an unwillingness to recognise Muslim religious practices; and a pragmatic approach, mostly found at the local level, that focuses on finding practical solutions. This article argues that the official resistance to recognising Islam makes it comparatively harder for the Danish state to influence the country’s Muslim religious sphere.
This empirical inquiry aimed to examine the qualitative differences of the ‘God’ concept of Turkish-German Sunni Muslim children living in Germany. In this study, non-anthropomorphic drawings did not increase gradually with age. Anthromoporphic God depictions seem to be ontologically moving away from people with age. In the present study, indirect God depictions occurred six times more than the direct God depictions. ‘Religious-cultural drawings’ were the most common in the sample. The girls drew more aesthetic drawings that expressed an emotional bond with God. Boys depicted God more rationally and pragmatically in regard to human life and the world.
Events that happened in Poland in 2008 and 2013 related to the alleged miracles in Sokółka (in the Podlasie region) and Legnica (in the Silesia region) seriously affected the native ‘sacrosphere.’ Sensational information about the unusual events polarized public opinion by confronting secular and religious worldviews. At the same time, the increase in the devotion of the faithful was accompanied by folklore-forming mechanisms, adding new threads to the ‘miraculous story.’ Ethnographic research performed in the newly founded sanctuaries reveals elements of sensuality specific to folk religiosity. Miracles displaying the motif of blood build the reputation of Sokółka and Legnica as new holy places, attracting pilgrims and tourists from Poland and abroad. Contrary to pessimistic predictions of widespread secularization, there was a revival of the so-called ‘traditional piety.’ Folk religiosity revealed its vitality.
This article focuses on the European Court of Human Rights’ (ECtHR) case law about religious symbols (N=27) from 2001 to 2018, exploring the following questions: What discourses does the ECtHR employ in cases about religious symbols? How do ECtHR’s discourses about religious symbols evolve in time? The data is innovatively analyzed through critical discourse analysis and leads to two findings: first, the ECtHR tends to endorse ‘Christian secularism,’ considering Christian symbols as compatible with secularism but not Muslim symbols; second, ECtHR discourses occasionally become more favorable to Muslim applicants over time, but the evolution of case law is not linear.