Title: Konštrukcia (nielen) pohanskej identity v neskorej modernite
Variant title:
- Construction of (not only) pagan identity in the late modernity
Source document: Sacra. 2020, vol. 18, iss. 1, pp. 22-33
Extent
22-33
-
ISSN1214-5351 (print)2336-4483 (online)
Stable URL (handle): https://hdl.handle.net/11222.digilib/143008
Type: Article
Language
License: Not specified license
Notice: These citations are automatically created and might not follow citation rules properly.
Abstract(s)
Modernity, characterized by many macrosocial processes like secularization, rationalization but also initiatives supporting the so-called re-enchantment of the world, made religion undergo radical transformations, changing its role in individual biographies. Due to religious plurality and freedom, people engage in spiritual practices in a creative, explorative, and eclectic manner. I discuss how are religious identities constructed in the era of late modernity, and, with a focus on modern paganism, I explore the conversion rhetoric via the lenses of narrational approach to identity building. I also describe how paganism provides meanings, symbolism, and language for a biographical reconstruction of identity. My main argument is that adopting religious identity can be a reflectional, rational, and active act of identical and biographical transformation which stands in opposition to the classical concept of conversion as a passive external event.
References
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[18] Pizza, M. & Lewis, J. (2009). Handbook of Contemporary Paganism. Leiden – Boston: Brill.
[19] Reid, S. (2009). "A Religion without Converts" Revisited: Individuals, Identity and Community in Contemporary Paganism. In: M. Pizza & J. Lewis, Handbook of Contemporary Paganism (pp. 171–194). Leiden – Boston: Brill.
[20] Lužný, D., Václavík, D. a kol. (2010). Individualizace náboženství a identita: Poznámky k současné sociologii náboženství. Praha: Malvern.
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[22] Snow, D. A. & Phillips, C. L. (1980). The Lofland-Stark Conversion Model: A Critical Reassessment. Social Problems, 27(4), 430–447. | DOI 10.2307/800171
[23] Staples, C. L., & Mauss, A. L. (1987). Conversion or Commitment? A Reassessment of the Snow and Machalek Approach to the Study of Conversion. Journal for the Scientific Study of Religion, 26(2), 133–147. | DOI 10.2307/1385790
[24] Strmiska, M. (2005). Modern Paganism in World Cultures: Comparative Perspectives. Santa Barbara, Calif: ABC-CLIO.
[2] Anczyk, A. & Vencálek, M. (2013). Coming Home to Paganism: Theory of Religious Conversion or a Theological Principle? Studia Religiologica, Wydawnictwo Uniwersytetu Jagiellońskiego, 46(3), 161–171.
[3] Bauman, Z. (2002). Tekutá modernita (Liquid Modernity). Praha: Mladá Fronta.
[4] Berger, H. A. (2009). Contemporary Paganism in the Numbers. In: M. Pizza & J. Lewis, Handbookof Contemporary Paganism (pp. 153–170). Leiden – Boston: Brill.
[5] Berger, P. L. (1999). The Desecularization of the World: Resurgent Religion and World Politics. Washington, D.C. – Grand Rapids, MI: Ethics and Public Policy Center – W.B. Eerdmans Pub. Co.
[6] Berger, P. L. (2011). The Sacred Canopy: Elements of a Sociological Theory of Religion. New York: Open Road Media.
[7] Bruce, S. (2002). God is Dead: Secularization in the West. Malden, MA: Blackwell Pub.
[8] Bourdieu, P. (2000). The Biographical Illusion. In P. du Gay, J. Evans, & P. Redman (Eds.), Identity: A Reader (pp. 299–305). London: SAGE Publications.
[9] Gallagher, E. V. (1994). A Religion without Converts? Becoming a Neo-Pagan. Journal of the American Academy of Religion, 62(3), 851–867. | DOI 10.1093/jaarel/LXII.3.851
[10] Giddens, A. (1991). Modernity and Self-Identity: Self and Society in the Late Modern Age. Standford: Stanford University Press.
[11] Heelas, P., Woodhead, L., Seel, B., Szerszynski, B., & Tusting, K. (2005). The Spiritual Revolution: Why Religion is Giving Way to Spirituality. Malden, MA: Blackwell Pub.
[12] Kilbourne, B. & Richardson, J. T. (1989). Paradigm Conflict, Types of Conversion, and Conversion Theories. Sociological Analysis, 50(1), 1–21. | DOI 10.2307/3710915
[13] Lawler, S. (2014). Identity: Sociological Perspectives. Cambridge: Polity Press.
[14] Lofland, J. & Stark, R. (1965). On Becoming a World-Saver: A Theory of Conversion to a Deviant Perspective. American Sociological Review, 30(6), 862–875. | DOI 10.2307/2090965
[15] Luckmann, T. (1967). The Invisible Religion: The Problem of Religion in Modern Society. New York: The Macmillan Company.
[16] Magliocco, S. (2010). Witching Culture: Folklore and Neo-Paganism in America. Philadelphia, Pa: University of Pennsylvania Press.
[17] Partridge, C. (2005). The Re-Enchantment of the West: Alternative Spiritualities. Sacralization, Popular Culture and Occulture, Volume 1. London – New York: T & T Clark International.
[18] Pizza, M. & Lewis, J. (2009). Handbook of Contemporary Paganism. Leiden – Boston: Brill.
[19] Reid, S. (2009). "A Religion without Converts" Revisited: Individuals, Identity and Community in Contemporary Paganism. In: M. Pizza & J. Lewis, Handbook of Contemporary Paganism (pp. 171–194). Leiden – Boston: Brill.
[20] Lužný, D., Václavík, D. a kol. (2010). Individualizace náboženství a identita: Poznámky k současné sociologii náboženství. Praha: Malvern.
[21] Snow, D. A. & Machalek, R. (1983). The Convert as a Social Type. Sociological Theory, 1, 259–289. | DOI 10.2307/202053
[22] Snow, D. A. & Phillips, C. L. (1980). The Lofland-Stark Conversion Model: A Critical Reassessment. Social Problems, 27(4), 430–447. | DOI 10.2307/800171
[23] Staples, C. L., & Mauss, A. L. (1987). Conversion or Commitment? A Reassessment of the Snow and Machalek Approach to the Study of Conversion. Journal for the Scientific Study of Religion, 26(2), 133–147. | DOI 10.2307/1385790
[24] Strmiska, M. (2005). Modern Paganism in World Cultures: Comparative Perspectives. Santa Barbara, Calif: ABC-CLIO.