Secularism and secularisation theories Sample Clauses

Secularism and secularisation theories. While I do not explicitly study their offline contexts, the Jewish and Muslim bloggers whose writing I study predominantly live within nominally secular, North American multicultural societies. Self-defining as differently religious to the rest of (secular or Christian) society is significant part of how these bloggers enact their online identities by blogging about religious dress, as will be discussed in Chapter Three. Mainstream society is often depicted as misunderstanding or misrepresenting the lived religious experiences which the bloggers write about. As I discuss in my survey of the primary sources in Chapter Two, being ‘religious’ is a cornerstone of these bloggers’ online identities. The names of their blogs or – for those who use a pseudonym – the names they use online, often allude to their gender, religious affiliation or even the religious dress that forms part of their religious practice. Despite their everyday usage, neither ‘secular’ nor ‘religious’ are uncontested or easily defined terms. Indeed, providing a stable and cross-culturally applicable definition of ‘secular’ and ‘religious’ is a challenge. Consequently, it has occasionally led to light-hearted attempts to define both terms, such as this one by Xxxxxx Xxxxxx, the founder of the journal Implicit Religions: ‘Secular is really quite easy to define! Its meaning keeps changing yet remains consistent. It always means, simply, the opposite of “religious” – whatever that means’ (quoted in Swatos, 1999:213). One of my original contributions to research is expanding early investigations of cross-religious interpretations of women’s blogging about religious dress (such as Tarlo in Xxxxx, 2013). Given the time and length limitations on a PhD thesis, combining extensive discussion of the boundaries of ‘religion’ as an analytical concept with extensive primary research is outside the scope of this project. Instead, for the purpose of this thesis, I use Xxxxx Xxxx’x argument from Genealogies of Religion (Asad, 2009) about the limited usefulness of searching for a universal definition of religion. Instead of, for instance, searching for a universal definition of secular or religious, Xxxx encourages considering religion in terms of practice, language and sensibility, which consequently informs my approach to the primary sources. Moving away from the idea that there is necessarily a core belief system at the heart of ‘religion’ allows me to concentrate on analysing behaviours and actions. It al...
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