engaged more systematically by sociologists of religion include economic sociology, education, popular culture, and law and criminology. (e.g., political compromise versus ideological purity). T, corporations to have more cost-effective communication with their customers via the, Internet, and consequently many companies have chosen to bypass the human dis-, tributors whom until very recently were a key component of their corporate relational, network; travel agents and car dealers are two such visible groups of “techno-victims.”, When Boeing relocated from Seattle to Chicago and when Guinness relocated from, Ireland to Brazil the means-end calculations did not quantify the costs of community, disruption or the emotional and cultural loss attendant on disrupting the homology of, are moveable and fan loyalty is almost as commodi, rather than renaissance breadth is the badge of honor. This is a process, as, Wood argues, that revitalizes political culture while simultaneously working toward a, more just society. Jay Demerath explores cross-national differences in the links between, religion, nationhood, and civil society (Chapter 24). latter sees religion and reason as inherently incompatible. As Ebaugh documents, the ethnoreligious practices, through the physical reproduction of home-country religious structures such as tem-, ples, pagodas, and golden domes and the use of native construction materials and arti-, facts. As shown by Rhys Williams, (Chapter 22), religion and religious communities comprise a natural base for social, movement activism. Religious institutions also play an extensive, role in American society with denominational organizations, churches, and religiously, and media companies contributing substantially to the domestic and international, life, with several authors providing information about the rich diversity of practices, comprising the contemporary religious landscape. Chapters 27 (“Gender and Economic. In short, across many diverse sites and for many different groups (see, also McRoberts, Chapter 28; Neitz, Chapter 20; Pe, religion can become a vibrant resource not solely in resisting domination but in col-. Hoover 1997), are not discussed in. As he points out, the re-, incorporating normative concerns; thus for example, a sociologist can study poverty, by using a Weberian analysis to study social class without having to acknowledge that, one actually cares about inequality. He proposes an, exploratory typology to characterize the range of, possibility of religious violence. the importance of studying religion as found in the, experiences rather than from the standpoint of traditional institutional boundaries, lence), religion can be a site of oppression it can also be used as a resource in resisting, The chapters in Part V examine the multilevel connections between religion, poli-, tics, and public culture. It is my hope, nonetheless, that the substantive questions addressed in this, volume will be of use to scholars working outside of American academia and that it will. of behavior across a range of social domains (e.g., politics, health, social responsibility, violence) we need to be alert to the possible implications of religion and spirituality, in other previously understudied spheres. Part III focuses on religion and life course, cialization (Chapter 12). Peter Beyer traces the consequences of modernity and of wide-ranging, rst two chapters in this section focus speci, liation and religious sensibility may distort survey respondents, nitions of religion that explicitly integrate the more, is more explicitly concerned with the links between, s research investigates the life course dynamics of religious so-, s socialization. He discusses the multiple resources (e.g., rituals, rhetoric, clergy, leaders) religion provides for collective mobilization and the dilemmas religious social, movements confront in negotiating the external political and cultural environment. Moreover, because, The interrelated links between theoretical conceptualization and empirical data, on our understanding of the changing dynamics of religion are illustrated in the, nal two chapters of this section. From an intellectual perspective it largely reflects both the overemphasis on reason and, the tendency to relegate religion to the realm of the nonrational that are characteristic, of modern social thought. Although sociology takes vocational pride, in examining the unexpected and debunking stereotypical assumptions about human. Among spiritual developments that overlap with Spiritualities of Life and are of growing interest is that of esotericism. Despite, and perhaps because of, dis-, enchantment with our increasingly rationalized society, religion continues to provide, meaning and to intertwine daily social, economic, and political activity.

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