Explaining the rise of nonreligion studies': Subfield formation and institutionalization within the sociology of religion
As recently as 2008, a major reference work in the sociology of religion could (correctly) describe the study of atheism, secularity, and nonreligion as meager, fragmentary, and unappreciated'. Only a decade later, this situation has been radically transformed. Not only is there a substantial,...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Sage
[2020]
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| In: |
Social compass
Year: 2020, Volume: 67, Issue: 1, Pages: 86-102 |
| Standardized Subjects / Keyword chains: | B
Science of Religion
/ Irreligiousness
/ Research
|
| RelBib Classification: | AA Study of religion AB Philosophy of religion; criticism of religion; atheism |
| Further subjects: | B
Secularity
B Atheism B Laïcité B Nonreligion B subfield B Institutionalization B Athéisme B sous-champ disciplinaire B institutionnalisation B Non-religion |
| Online Access: |
Presumably Free Access Volltext (Verlag) |
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| 520 | |a As recently as 2008, a major reference work in the sociology of religion could (correctly) describe the study of atheism, secularity, and nonreligion as meager, fragmentary, and unappreciated'. Only a decade later, this situation has been radically transformed. Not only is there a substantial, ever-growing, and constantly diversifying (methodologically, theoretically, geographically) research literature, but nonreligion studies' now possesses a full academic architecture' of conferences, journals, monograph series, professional communities, and grant successes. Over this period, the study of nonreligion has become increasingly institutionalized as an established subfield of the sociology of religion. This has not simply come about by magic. On the contrary, there are very good sociological reasons i) why, for over a century, nonreligion failed to take off (outside of certain, telling milieux) as an area of sustained sociological interest; and ii) why and how this has - seemingly so rapidly - changed. | ||
| 520 | |a Encore récemment, en 2008, un ouvrage de référence en sociologie de la religion pouvait (à juste titre) décrire l'étude de l'athéisme, de la laïcité et de la non-religion comme « maigre, fragmentaire et sous-estimée ». Dix ans plus tard seulement, cette situation s'est radicalement transformée. Non seulement il existe une importante littérature de recherche en constante expansion et diversification (méthodologique, théorique et géographique), mais les « études non religieuses » possèdent maintenant une « architecture académique » complète composée de conférences, de journaux, de séries monographiques, de communautés professionnelles et de subventions spécifiques. Au cours de cette période, l'étude de la non-religion est devenue de plus en plus institutionnalisée en tant que sous-domaine établi de la sociologie de la religion. Cela ne s'est pas fait par magie. Au contraire, des raisons sociologiques pertinentes peuvent être avancées : i) pourquoi, pendant plus d'un siècle, la non-religion n'a pas décollé (en dehors de certains milieux révélateurs) comme un domaine d'intérêt sociologique sur le long terme ; et ii) pourquoi et comment cet intérêt s'est transformé - apparemment - si rapidement. | ||
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