I’m a Believer – But I’ll Be Damned if I’m Religious : Belief and Religion in the Greater Copenhagen Area : A Focus Group Study

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I’m a Believer – But I’ll Be Damned if I’m Religious : Belief and Religion in the Greater Copenhagen Area : A Focus Group Study. / Rosen, Ina.

Centrum för teologi och religionsvetenskap, Lunds universitet, 2009. 196 s.

Forskningsoutput: AvhandlingDoktorsavhandling (monografi)

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Rosen I. I’m a Believer – But I’ll Be Damned if I’m Religious : Belief and Religion in the Greater Copenhagen Area : A Focus Group Study. Centrum för teologi och religionsvetenskap, Lunds universitet, 2009. 196 s. (Lund Studies in Sociology of Religion).

Author

Rosen, Ina. / I’m a Believer – But I’ll Be Damned if I’m Religious : Belief and Religion in the Greater Copenhagen Area : A Focus Group Study. Centrum för teologi och religionsvetenskap, Lunds universitet, 2009. 196 s.

RIS

TY - THES

T1 - I’m a Believer – But I’ll Be Damned if I’m Religious : Belief and Religion in the Greater Copenhagen Area : A Focus Group Study

AU - Rosen, Ina

N1 - Defence details Date: 2009-09-07 Time: 14:15 Place: Sal 118, Centrum för teologi och religionsvetenskap, Allhelgona kyrkogata 8, Lund External reviewer(s) Name: Repstad, Pål Title: Professor Affiliation: Universitetet i Agder, Norge --- Contact Data: Please direct all correspondence to the author at Ina Rosen Møllegade 12 DK 2200 Copenhagen Denmark inarosen@gmail.com

PY - 2009

Y1 - 2009

N2 - This book is a contribution to the discussion about religion in contemporary Western society, characterized by the privatization of religion. The concept religion is not easily operational and does not carry meaning or implications that remain valid or consistent over time. It must be re-substantiated in order to remain descriptive and operational. This book’s ambition is to explore a means of re-substantiating the concept of religion. Data created in focus groups on 1) What does it mean to be a believer today, and 2) Can one be more or less religious shows that religion as a concept pertains to five distinct aspects; belief, routinized religion, religion-as-heritage, practice and tradition. While these aspects are in themselves not novel, it is interesting that these aspects do not pertain directly to a common core. Beliefs emerge as highly personal emotions and reflections that reside in the inner life of each individual and are developed cognitively through life experiences. Beliefs are actualized ad-hoc in respect to context. Routinized religion pertains to the religious system and institution, the organization to which one can belong. Certain practices also belong in this domain, such as sermons, the Eucharist, etc. These practices are perceived as alien by most focus group participants. There are practices that are embraced by all participants, namely traditions. They are acknowledged to have originated in a routinized religious context but have become devoid of religious content to most of the people, who participate in them. They are upheld for the affirmation of social life and shared heritage. This is where the wider religion-as-heritage comes in. It signifies the cultural history, the norms, values, perceptions, etc. that are shared by people, whose heritage lies in that given church or religious organization. Indeed the processes of privatization are conducive to segregating belief from religion. Belief is relegated into the inner minds of individuals, whereas religion is entrenched in institutions and denominations in a pluralized market. The increasing gap between these two spheres gives rise to a social domain in which traditions and heritage become shared ways of establishing bonds and affinities and staging belonging in respect to other kinds of traditions and heritages. For this reason it is assuredly the case that religion in the conventional mode, what this book calls packaged religion, is bound to decline, whereas unpacked religion, where several aspects perform different functions in respect to the individual and society is more descriptive of the norm in Danish society.

AB - This book is a contribution to the discussion about religion in contemporary Western society, characterized by the privatization of religion. The concept religion is not easily operational and does not carry meaning or implications that remain valid or consistent over time. It must be re-substantiated in order to remain descriptive and operational. This book’s ambition is to explore a means of re-substantiating the concept of religion. Data created in focus groups on 1) What does it mean to be a believer today, and 2) Can one be more or less religious shows that religion as a concept pertains to five distinct aspects; belief, routinized religion, religion-as-heritage, practice and tradition. While these aspects are in themselves not novel, it is interesting that these aspects do not pertain directly to a common core. Beliefs emerge as highly personal emotions and reflections that reside in the inner life of each individual and are developed cognitively through life experiences. Beliefs are actualized ad-hoc in respect to context. Routinized religion pertains to the religious system and institution, the organization to which one can belong. Certain practices also belong in this domain, such as sermons, the Eucharist, etc. These practices are perceived as alien by most focus group participants. There are practices that are embraced by all participants, namely traditions. They are acknowledged to have originated in a routinized religious context but have become devoid of religious content to most of the people, who participate in them. They are upheld for the affirmation of social life and shared heritage. This is where the wider religion-as-heritage comes in. It signifies the cultural history, the norms, values, perceptions, etc. that are shared by people, whose heritage lies in that given church or religious organization. Indeed the processes of privatization are conducive to segregating belief from religion. Belief is relegated into the inner minds of individuals, whereas religion is entrenched in institutions and denominations in a pluralized market. The increasing gap between these two spheres gives rise to a social domain in which traditions and heritage become shared ways of establishing bonds and affinities and staging belonging in respect to other kinds of traditions and heritages. For this reason it is assuredly the case that religion in the conventional mode, what this book calls packaged religion, is bound to decline, whereas unpacked religion, where several aspects perform different functions in respect to the individual and society is more descriptive of the norm in Danish society.

KW - focus groups

KW - theory

KW - privatization

KW - society.

KW - Copenhagen

KW - Denmark

KW - methodology

KW - sociology

KW - anthropology

KW - belief

KW - religion

M3 - Doctoral Thesis (monograph)

SN - 91-974760-5-6

T3 - Lund Studies in Sociology of Religion

PB - Centrum för teologi och religionsvetenskap, Lunds universitet

ER -