Theories of microaggressions have been used in the last decade as a framework for studying subtle forms of discrimination against racial minorities and other marginalized groups. However, there is a dearth of research on the scope and types of microaggressions nontheists face. This qualitative study examines microaggressions against nontheists by interviewing 16 religious Christians on their experiences and opinions of the discrimination Christians and nontheists face. The narratives were analyzed for thematic patterns between the rhetoric used and the type of microaggressions employed. The study revealed nine categories of microaggressions. The findings also showed how experiences of discrimination, political viewpoint, and understanding power structures affected religious Christians’ perceptions of the discrimination nontheists may or may not experience. Knowing how anti-nontheist microaggressions are rhetorically framed contributes to the study of larger patterns of prejudice and discrimination against nontheists.

Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / From the very start of its missionary activity, Protestantism by historical accident coincided with the opening of the Korean nation and subsequent culture contact with the West and social change. Thus, it is nuclear to this dissertation to analyze causally the involvement of Protestantism in the inceptive process of the formation of modern Korea and to study the dynamics and nature of their contact through tracing specifically the influence of Protestantism. Attention is focused on finding out how heterogeneous elements, Protestantism which came to Korea in the same package with Western capitalism, technology, and other phases of Western civilization came to face things Korean. The nature and process of the contact and the extent and direction of mutual accommodation during the inceptive stage of the formation of modern Korea are examined [TRUNCATED]. / 2999-01-01

It is not the purpose of this study to find the answer to the question which has often been asked, "Why have so many churches closed?" Finding the answer to this question is possibly an ultimate or underlying purpose, but it is not anticipated that the study will answer the question. Very little study is given to the processes which operate to cause the demise of particular congregations. Attention is rather focused on statistical data which are easily obtainable and the attempt is made to determine which of these are significantly related to the fact of closing.

American Evangelicalism is, indeed, “embattled and thriving,” as Smith et. al. (1998) have suggested, thriving precisely because it has remained in an embattled state as it cyclically seeks to establish itself as a counter to the dominant culture. However, over the last 40 years American Evangelicalism has become ingrained in the dominant culture and a new group of young Evangelicals are establishing themselves as the counter to that culture and thus defining themselves against Evangelicalism itself. Employing Smith’s (1998) “sub-cultural identity” theory of religious strength while drawing on interviews with movement leaders, members and published writings, the following research provides an overview of four social movements within Evangelicalism – Evangelical Environmentalism, social justice Christianity, the Emerging Church and New Monasticism – suggesting that these groups represent a social movement area seeking to draw a distinction in identity with American Evangelicalism. Then, drawing on over two hundred hours of in-depth interviews with 40 New Monastic leaders and community members, combined with analysis of the writings of New Monastic movement leaders, the research focuses in specifically on the identity-making activities of New Monasticism, examining the ways in which this movement seeks to influence beliefs, practices and conceptions of place within American Evangelicalism.

The aim of this study is to seek increased sociological understanding of modern spirituality through an investigation of the spiritual teachings of the danish mystic Martinus and its followers. Seven interviews with followers of Martinus were conducted and analysed using qualitative content analysis. The analyze shows that the teachings of Martinus has resulted in a new life which can be understood in terms of its benefits and pleasures; the benefits being a sense of meaning, security and belonging and the pleasures being a sense of excitement, beauty and joy. Based on these results the study indicates that an aesthetic perspective can complement the more common instrumental perspective on spirituality to offer a more authentic and comprehensive understanding of why modern people becomes spiritual. The study ends with a final discussion on whether modern spirituality even can be sociologically understood and what this understanding would entail. Here I argue that genuine agnosticism is incompatible with the naturalistic premise of sociology and that the sociologist only can understand modern spirituality based on this premise, thus undermining the same spirituality that he or she wishes to understand.

Due to the unique cultural niche inhabited by “paranormal” beliefs and experiences, social scientists have struggled to understand the relationship between religion and the paranormal. Complicating matters is the fact that extant research has primarily focused upon North America, leaving open the possible relationship between these two spheres of the supernatural in less religiously pluralistic contexts. Using data from a random, national survey of Italian citizens, we examine the nature of the relationship between religiosity and paranormal beliefs in a largely Catholic context. We find a curvilinear relationship between religiosity and paranormal beliefs among Italians, with those at the lowest and highest levels of religious participation holding lower average levels of “paranormal” belief than those with moderate religious participation. This pattern reflects how two influential social institutions, religion and science, simultaneously define the paranormal as outside of acceptable realms of inquiry and belief.

Joseph O. Baker discussed a moving-target strategy of fundamentalist Christians to oppose Darwin’s theory of biological evolution with creationism over the last few hundred years in the United States.

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Theorized links between science and secularism are prevalent in classic sociological thought. More recently, scholars have critiqued these frameworks as oversimplified and empirically untenable. In response to such criticisms, contemporary researchers typically overlook or actively argue against links between science and secularism. This study analyzes data from a random, national survey of adults to examine the empirical connections between perceptions of science and secular identities in the United States. Analyses demonstrate that perceptions of science correlate strongly with American secularism, particularly among atheists and agnostics. Additionally, politicized views of science help account for the previously documented relationship between political and secular identities in the United States. A perspective drawing on the sociology of culture and perceived knowledge provides a more useful framework for understanding these patterns than theories of secularization.