Secularity as a Point of Reference: Specific Features of a Non-Religious and Secularized Worldview in a Family across Three Generations
My contribution will focus on secular and non-religious worldviews and will aim to reconstruct secular relationships with the world that develop from lived values and their transmission in the family. I will try to show in detail how a non-religious habitus develops in socialization over several gen...
| 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: |
MDPI
2022
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| In: |
Religions
Year: 2022, Volume: 13, Issue: 6 |
| Further subjects: | B
secular worldviews
B indifference to religiosity B indifference to religion B non-religious habitus B transmission of non-religion |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a My contribution will focus on secular and non-religious worldviews and will aim to reconstruct secular relationships with the world that develop from lived values and their transmission in the family. I will try to show in detail how a non-religious habitus develops in socialization over several generations, becomes entrenched in later biographical positioning, and shapes how a person relates to the world, including their view of religion. After a brief outline of the religious field in Germany, I will concentrate on a family case whose first generation (grandparents) grew up in the GDR. This family has had no religious socialization or child baptisms for three generations and secularity has become a positive point of reference for how its members justify their own life patterns. For the members of this non-religious family, religion still becomes selectively relevant. Using concrete situations and contexts where the family has contact with religion, I will show how these encounters become a marker for drawing boundaries. In conclusion, I will follow Quack and Schuh’s distinction between "indifference to religiosity" on the one hand, and "indifference to religion" on the other, and argue that indifference to religiosity, but not indifference to religion, can be clearly identified. | ||
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