This article examines the recomposition of ritual authority in contemporary witchcraft when it must become visible, circulate, and gain recognition in digital environments. Drawing on ethnographic fieldwork conducted in Québec (2013–2016) and an analytical reading of the series Agatha All Along , it proposes the concept of ‘regime of proof’ to capture how authenticity is now produced at the intersection of practice scenes (ritual circles, covens, workshops) and mediation infrastructures (platforms, algorithms, shareable formats). The series functions as a narrative interface: it condenses operations of certification, debt, and cost that ethnography detects in practitioners’ accounts. Three distinct regimes of proof, oppositional, sensory, narrative, emerge from interviews and reveal how platforms redistribute the conditions under which a magical practice becomes credible, shareable, or monetizable.
This article examines the appropriations and reconfigurations of witchcraft across two major video game universes : The Witcher 3 : Wild Hunt (CD Projekt Red, 2015) and World of Warcraft (Blizzard Entertainment, 2004). Adopting an interdisciplinary approach that brings together cultural studies, the socio-anthropology of digital media, and game studies, it argues that magic can no longer be understood merely as a narrative archetype or a rule-based system, but rather as a critical operator through which contemporary social tensions are articulated. Rooted in contrasting geocultural contexts - The Witcher 3, developed in post-communist Poland and deeply shaped by Polish Catholicism, and World of Warcraft, emerging from a Californian technological ecosystem influenced by free-market ideals and digital innovation - these video game representations intertwine power, gender, and faith. An analysis of game mechanics, narrative structures, and community-driven reappropriations (modding practices, blogs) reveals a form of witchcraft in transformation : simultaneously feminist, collective, and reflexive. Digital magic thus emerges as a social language, a postmodern ritual, and a mirror reflecting the contradictions between rationality, belief, and control. Cet article analyse les appropriations et d & eacute;tournements de la sorcellerie dans deux univers vid & eacute;oludiques majeurs : The Witcher 3 : Wild Hunt (CD Projekt Red 2015) et World of Warcraft (Blizzard Entertainment, 2004). & Agrave; travers une approche interdisciplinaire croisant & eacute;tudes culturelles, socio-anthropologie du num & eacute;rique et game studies, il montre que la magie n'est plus seulement un arch & eacute;type narratif ou un syst & egrave;me de r & egrave;gles, mais un op & eacute;rateur critique des tensions sociales contemporaines. Ancr & eacute;es dans des contextes g & eacute;oculturels contrast & eacute;s - The Witcher 3 n & eacute; dans la Pologne post-communiste et fortement marqu & eacute; par le catholicisme et World of Warcraft issu d'un & eacute;cosyst & egrave;me technologique californien influenc & eacute; par les id & eacute;aux du libre march & eacute; et de l'innovation num & eacute;rique -, ces repr & eacute;sentations vid & eacute;oludiques articulent pouvoir, genre et foi. L'analyse des m & eacute;caniques de jeu, des r & eacute;cits, et des r & eacute;appropriations communautaires (modding, blogs) r & eacute;v & egrave;le une sorcellerie en mutation, & agrave; la fois f & eacute;ministe, collective et r & eacute;flexive. La magie num & eacute;rique appara & icirc;t ainsi comme un langage social, un rituel postmoderne et un miroir des contradictions entre rationalit & eacute;, croyance et contr & ocirc;le.
WitchTok describes a subsection of the social media platform TikTok dedicated to users and content related to Witchcraft. Though a range of topics and discourses circulate within WitchTok, this article focuses on a particular phenomenon: posts related to hexes and curses. Through critical thematic analysis of videos, captions, and comments, this article explores the content of spells, their intended purposes, and other ideas regarding magic which circulate. I argue that WitchTok reveals the ethics of magic which users collaboratively construct. The presence and promotion of hexes among modern Pagans and other magical practitioners provides a deeper understanding into the ways in which magic is understood, as well as the instances when harming others (or defending oneself) is considered acceptable. More broadly, discourses around hexes on WitchTok offer a case study to understand how religious and ethical norms are constructed on digital platforms.
Christian nationalism (CN) has emerged as a significant concept in discussions concerning politics and religion in the United States. While the relevance of the concept has been much discussed in American sociology of religion, its applicability to other contexts remains unexplored. We aim to address this gap by examining the transferability of CN to European contexts. Using a representative survey from Finland, we refine the measurement proposed in the American discussions of CN. We explore the relationship between CN and attitudes towards religious pluralism and show that while CN cannot be applied to the Finnish context unmodified, it nonetheless has explanatory value. We identify two forms of CN: state and identity-oriented CN (SICN), and culturally diffuse CN (CDCN). CDCN is associated with positive attitudes towards religious diversity, whereas SICN correlates with negative attitudes towards non-Christians. We argue that in European contexts, CN takes at least these two forms. Le nationalisme chr & eacute;tien est devenu un concept cl & eacute; dans les d & eacute;bats sur la relation entre religion et politique aux & Eacute;tats-Unis, mais son applicabilit & eacute; & agrave; d'autres contextes reste peu & eacute;tudi & eacute;e. Cette recherche explore sa transf & eacute;rabilit & eacute; en Europe & agrave; travers une enqu & ecirc;te repr & eacute;sentative men & eacute;e en Finlande. Nous avons adapt & eacute; les mesures am & eacute;ricaines du nationalisme chr & eacute;tien et avons analys & eacute; leur lien avec les attitudes envers le pluralisme religieux. Nos r & eacute;sultats r & eacute;v & egrave;lent deux formes distinctes de nationalisme: le nationalisme chr & eacute;tien orient & eacute; vers l'& Eacute;tat et l'identit & eacute; (SICN), associ & eacute; & agrave; des attitudes n & eacute;gatives envers les non-chr & eacute;tiens, et le nationalisme chr & eacute;tien culturellement diffus, li & eacute; & agrave; une ouverture & agrave; la diversit & eacute; religieuse. Bien que le nationalisme chr & eacute;tien ne puisse & ecirc;tre transpos & eacute; tel quel au contexte finlandais, il conserve une valeur explicative. Nous soutenons qu'en Europe, le nationalisme chr & eacute;tien se manifeste au moins sous ces deux formes.
Religious music is one of the most interesting elements of Buddhist culture, which clearly reflects the traces of previous cultural interactions, trends, and points of disagreement. This study aims to analyze the current trends in modern Buddhist choral music in China, focusing on recent sociopolitical changes that have occurred in this country. According to the results, the Chinese Buddhist community still demonstrates polarized opinions about borrowing foreign elements in Buddhist music. The study provides valuable material for further analysis of religious and cultural development in Chinese society. The findings can serve as a basis for identifying potential conflict points and finding solutions to them, as well as promoting interethnic and intercultural dialogue. La musique religieuse est l'un des & eacute;l & eacute;ments les plus int & eacute;ressants de la culture bouddhiste, qui refl & egrave;te clairement les traces des interactions culturelles, des tendances et des points de d & eacute;saccord ant & eacute;rieurs. Cette & eacute;tude vise & agrave; analyser les tendances actuelles de la musique chorale bouddhiste moderne en Chine, en se concentrant sur les changements sociopolitiques r & eacute;cents qui se sont produits dans ce pays. Selon les r & eacute;sultats, la communaut & eacute; bouddhiste chinoise continue de faire preuve d'opinions polaris & eacute;es sur l'emprunt d'& eacute;l & eacute;ments & eacute;trangers dans la musique bouddhiste. Cette & eacute;tude fournit des informations pr & eacute;cieuses pour une analyse plus approfondie du d & eacute;veloppement religieux et culturel de la soci & eacute;t & eacute; chinoise. Ses conclusions peuvent servir de base pour identifier les points de conflit potentiels et trouver des solutions, ainsi que pour promouvoir le dialogue interethnique et interculturel.
This study examines how digitalization shapes religious beliefs, practices, and identity formation of young people within the context of a Pentecostal megachurch in Singapore ('SG Church'). Employing ethnographic methods, it investigates how young individuals engage with digital platforms and social media in their religious lives. Findings reveal that digital technologies mediate religious experience, broaden access to resources, reshape beliefs, and transform practices like prayer and evangelism. The study highlights the rise of hyper-autonomous and additive Christian identities, where individuals actively construct their religious selves by integrating online and offline sources. Framed within liquid modernity, it underscores the enduring role of community and discernment in navigating the digital religious landscape. This research contributes to Southeast Asian digital religion scholarship by illuminating the interplay of technology, faith, and identity among Singaporean Christian youth.
This study investigates five Polish Instagram creators who self-identify as witches, examining their spiritual practices, perceptions of online communities, and experiences with hostility. Data were collected via open-ended questionnaires and analyzed using Plutchik's Wheel of Emotions to assess emotional tone. Participants expressed diverse, syncretic approaches to witchcraft, navigating tensions between authenticity and visibility. Communities were valued but conceptualized differently. Despite recurring experiences of online discrimination - often rooted in religious intolerance - dominant emotions were trust and joy, indicating strong social bonds and positive engagement. Fear also emerged, suggesting critical awareness, while anger and disgust remained low. Cette & eacute;tude porte sur cinq cr & eacute;atrices et cr & eacute;ateurs de contenu Instagram de nationalit & eacute; polonaise sur Instagram s'identifiant comme sorcier ou sorci & egrave;re, et analyse leurs pratiques spirituelles, leur perception des communaut & eacute;s en ligne et leurs exp & eacute;riences d'hostilit & eacute;. Les donn & eacute;es ont & eacute;t & eacute; recueillies au moyen de questionnaires ouverts, puis analys & eacute;es & agrave; l'aide de la Roue des & eacute;motions de Plutchik pour & eacute;valuer la tonalit & eacute; & eacute;motionnelle. Les participant & centerdot;e & centerdot;s ont exprim & eacute; des approches diverses et syncr & eacute;tiques de la sorcellerie, tout en jonglant entre authenticit & eacute; et visibilit & eacute;. Si la valeur accord & eacute;e aux communaut & eacute;s & eacute;tait partag & eacute;e, leur conception variait. Malgr & eacute; des exp & eacute;riences r & eacute;currentes de discrimination en ligne - souvent li & eacute;es & agrave; l'intol & eacute;rance religieuse - les & eacute;motions dominantes & eacute;taient la confiance et la joie, refl & eacute;tant des liens sociaux forts et un engagement positif. La peur apparaissait & eacute;galement, sugg & eacute;rant une vigilance critique, tandis que la col & egrave;re et le d & eacute;go & ucirc;t restaient faibles.
This article explores the experiences of Polish mothers who have converted to Islam and are raising their children in the faith. Drawing on in-depth interviews with 20 Polish converts, we analyse how maternal and religious identities are co-constructed through everyday practices of child-rearing. Using the spatial metaphor of centre and periphery, we demonstrate how convert mothers navigate their position of limited inclusion within Islam and move towards an imagined religious centre. In this context, raising children in Islam serves both as a reinforcement of the mothers’ own religious identity and as a means of fulfilling culturally and religiously mandated maternal duties. We discuss the challenges identified by women aiming to transmit Islam to their children in a non-Muslim environment, the efforts they make to embody the ideal of a pious Muslim mother in everyday life, and their strategic use of the idea of ‘pure Islam’.
This article aims to analyze the practices of sacralization deployed by migrants, refugees, and asylum seekers to cope with the waiting times to which they are subjected in contexts of migratory entrapment. The research is based on in-depth interviews and participant observation conducted in catholic, evangelical, Muslim, and secular shelters established in Tijuana (the northern border of Mexico), which we conceptualize as places of waiting. We identify four types of sacralization practices: invoking protection, seeking comfort, healing, and re-semanticizing suffering. Taken together, these practices are crucial in the search for well-being.
A large body of literature supports a connection between religiosity and generous behaviors such as donating and volunteering. However, the inability of congregations to convene in person during COVID-19 suggests a potential attenuation of the impact of religiosity on generosity in the United States. Furthermore, debates exist about whether this generosity is primarily an ingroup behavior in which groups favor members of their own identity, potentially challenging the assertion that religious individuals are more generous, or whether this also includes outgroup generosity. Using a nationally representative sample (N = 1954), first, this study investigated if religiosity continues to influence generosity in the context of the pandemic. Second, the impact of religiosity on starting or stopping generous behaviors after the onset of the pandemic was explored. Finally, this study tested whether religious individuals are engaged in ingroup or outgroup generosity, answering the question of whether religious individuals are inherently more generous. The findings indicate that religious individuals were more involved in generous behaviors (volunteering and donating) and more likely to maintain their generosity even after the onset of the pandemic. Results also show outgroup religiosity was significant in both periods even, after controlling for ingroup generosity.
This article explores the Kodungallur Bharani festival of Kerala, South India, a prominent non-Brahmanical tradition; sexually suggestive songs and the ritual enactments of velichappads , ritual specialists who embody the goddess through possession, unsettle homogeneous understandings of Hindu devotion. Moving beyond binaries of subversions and subjugation that have dominated scholarly interpretations, the study examines the festival as a living tradition. Drawing on ethnographic research, it traces contemporary shifts: the widening spectatorship, intensified by digital circulation and heightened visibility; the institutionalisation of ritual authority and altered kavu practices. These shifts reveal simultaneous processes of commodification, fossilisation, and politicisation that increasingly structure contemporary religious practices. By foregrounding the multiple spatial worlds of Bharani festivities, the article shows how religious practices continually renew themselves in dialogue with their conditions, shaped by broader social, technological, and political contexts. The analysis underscores that non-dominant religiosities must be understood not as aberrations, but as traditions situated within a continuum, revealing their interconnectedness with the wider structures in which they are embedded.
Although rarely defined, religious agency is considered pertinent for investigating how religion transforms as a result of agency-structure interplay. This study contributes to these discussions, employing religious agency as a lens to examine how family members negotiate religious socialization in a secularizing Finland. The analysis of 17 family interviews demonstrated that individuals exercise religious agency in both their negotiation of individual religiosity and its transmission to next generations. In these negotiations, they prioritize aspects of autonomy, authenticity, relevance, safety, open communication, as well as promote religious continuity or secularization. These preferences are negotiated against the following structures: the contemporary relevance of religion, religious control, the integration of religion with cultural heritage and contradicting and diversifying views. These findings illustrate how individuals’ religious agency shapes patterns of individualization, religious continuity and secularization. However, these patterns are inseparable from the above structures and are initiated by both providers and receivers of socialization.
This research examines the securitisation of Muslims within the context of Indonesia's democratic system, focusing on the perceptions and experiences of Salafi groups. Applying a critical ethnographic methodology, the study amplifies the voices of a particular group of Muslim in Indonesia, particularly those who have distanced themselves from extremist actions, to understand how anti-terror policies impact their lives and principles. The research emphasises the complex interaction between state security measures and the lived realities of Muslim communities, revealing how securitisation narratives often marginalise these groups. By incorporating perspectives from government officials, civil society activists, and Salafi representatives, the study illustrates the challenges and opportunities for dialogue in addressing the concerns of Muslim communities in a securitised environment. Ultimately, this work calls for a more nuanced understanding of the relationship between Islam, security, and democracy, advocating for inclusive policies that recognise the diverse voices within the Muslim population. Cette recherche & eacute;tudie la s & eacute;curisation des musulmans dans le contexte du syst & egrave;me d & eacute;mocratique indon & eacute;sien, en se concentrant sur les perceptions et les exp & eacute;riences des groupes salafistes. En appliquant une m & eacute;thodologie ethnographique critique, cette & eacute;tude amplifie la voix d'un groupe particulier de musulmans en Indon & eacute;sie, notamment ceux qui se sont distanci & eacute;s des actions extr & eacute;mistes, afin de comprendre comment les politiques antiterroristes influencent leur vie et leurs principes. La recherche met l'accent sur l'interaction complexe entre les mesures de s & eacute;curit & eacute; de l'& Eacute;tat et les r & eacute;alit & eacute;s v & eacute;cues par les communaut & eacute;s musulmanes, r & eacute;v & eacute;lant comment les discours s & eacute;curitaires marginalisent souvent ces groupes. En int & eacute;grant les points de vue des responsables gouvernementaux, des militants de la soci & eacute;t & eacute; civile et des repr & eacute;sentants salafistes, cette & eacute;tude illustre les d & eacute;fis et les opportunit & eacute;s du dialogue pour r & eacute;pondre aux pr & eacute;occupations des communaut & eacute;s musulmanes dans un environnement s & eacute;curis & eacute;. En fin de compte, ce travail appelle & agrave; une compr & eacute;hension plus nuanc & eacute;e de la relation entre l'islam, la s & eacute;curit & eacute; et la d & eacute;mocratie, en pr & eacute;conisant des politiques inclusives qui reconnaissent la diversit & eacute; des opinions au sein de la population musulmane.
While the influence of religious values and affiliation on climate change attitudes has been established, there is limited knowledge about the role of demographic factors such as gender and marital status, especially in the global south. This study examines the influence of gender and marital status on churchgoers' climate change beliefs and attitudes in Nigeria. Using a multivariate analysis, the study explores the relationship between gender, marital status, and four latent variables: climate change awareness, perception, action, and perceived church role. The results indicate no significant overall differences between males and females or between married and unmarried individuals in relation to the four variables. However, significant interactions between gender and marital status were found for climate change awareness, action, and perceived church role. Unmarried males demonstrated higher awareness and engagement in climate change action, while married males exhibited greater awareness. Also, unmarried males perceived the church to have a more significant role, while married females had slightly higher perceptions of the church's role. These findings highlight the importance of considering the intersectionality of gender and marital status in understanding churchgoers' climate change beliefs and attitudes in Nigeria. S'il est & eacute;tabli que les valeurs et l'appartenance religieuse influencent les attitudes & agrave; l'& eacute;gard du changement climatique, les connaissances sur le r & ocirc;le des facteurs d & eacute;mographiques tels que le genre et la situation matrimoniale restent limit & eacute;es, en particulier dans les pays du Sud global. Cette & eacute;tude analyse l'influence du genre et de la situation matrimoniale sur les croyances et les attitudes des pratiquants religieux & agrave; l'& eacute;gard du changement climatique au Nigeria. & Agrave; l'aide d'une analyse multivari & eacute;e, cette & eacute;tude explore la relation entre le genre, la situation matrimoniale et quatre variables latente: la sensibilisation au changement climatique, la perception, l'action et le r & ocirc;le per & ccedil;u de l'& Eacute;glise. Les r & eacute;sultats indiquent qu'il n'existe aucune diff & eacute;rence significative entre les hommes et les femmes ou entre les personnes mari & eacute;es et c & eacute;libataires en ce qui concerne ces quatre variables. Cependant, des interactions significatives entre le genre et la situation matrimoniale ont & eacute;t & eacute; observ & eacute;es en mati & egrave;re de sensibilisation au changement climatique, d'actions prises et de perception du r & ocirc;le de l'& Eacute;glise. Les hommes non mari & eacute;s ont d & eacute;montr & eacute; une plus grande prise de conscience et un engagement plus important dans les actions li & eacute;es au changement climatique, tandis que les hommes mari & eacute;s ont montr & eacute; une grande prise de conscience du sujet. De m & ecirc;me, les hommes non mari & eacute;s percevaient le r & ocirc;le de l'& Eacute;glise comme plus important, tandis que les femmes mari & eacute;es avaient une perception l & eacute;g & egrave;rement plus & eacute;lev & eacute;e du r & ocirc;le de l'& Eacute;glise. Ces r & eacute;sultats soulignent l'importance de prendre en consid & eacute;ration l'intersectionnalit & eacute; du genre et de la situation matrimoniale pour comprendre les croyances et les attitudes des pratiquants & agrave; l'& eacute;gard du changement climatique au Nigeria.
More than two decades on, the shadow of 9/11 and the Bali bombings continues to linger over Australia and its small Muslim population. We posit this is due to an existential fear of both Islam and Muslims in the Australian imaginary, an imaginary that continues to be cast as Judeo-Christian. This has led to the hyper-securitisation of an entire religious community which has had several effects on the ways Muslims navigate a sense of belonging in and to contemporary Australia. This article analyses interviews with members of two specific and different ethnic groups in different locations in Australia, to explore similarities and differences in their lived experience resulting from this securitised environment. The comparative analysis between Indonesians in Perth and Lebanese in Sydney demonstrates strong mixed cultural identities are common, but finds tensions expressed about how the high levels of securitisation manifest in starkly different and novel ways. While the Lebanese participants are critical of the securitised and challenging socio-political context, the Indonesian participants interpret experiences of hostility and micro-aggressions as not necessarily directed towards all Muslims, but as focused on particular ethnic communities. Our data suggest that one outcome of the securitised environment is that the 'good Muslim' and the 'bad Muslim' distinction has become internalised. Plus de deux d & eacute;cennies apr & egrave;s les attentats du 11 septembre et ceux de Bali, leur ombre continue de planer sur l'Australie et sa petite population musulmane. La peur existentielle de l'islam et des musulmans dans l'imaginaire jud & eacute;o-chr & eacute;tien australien conduit & agrave; une hyper-s & eacute;curisation de la communaut & eacute; chr & eacute;tienne dans son ensemble, ce qui conditionne la mani & egrave;re dont les musulmans n & eacute;gocient leur sentiment d'appartenance & agrave; l'Australie contemporaine. Cet article analyse des entretiens men & eacute;s avec des membres de deux groupes ethniques sp & eacute;cifiques, vivant dans deux r & eacute;gions distinctes d'Australie, afin d'explorer les similitudes et les diff & eacute;rences dans leur exp & eacute;rience v & eacute;cue r & eacute;sultant de cet environnement s & eacute;curis & eacute;. L'analyse comparative entre les Indon & eacute;siens de Perth et les Libanais de Sydney montre qu'un fort m & eacute;lange d'identit & eacute;s culturelles est courant, mais r & eacute;v & egrave;le des tensions exprim & eacute;es & agrave; propos des niveaux & eacute;lev & eacute;s de s & eacute;curisation qui se manifestent de mani & egrave;re tr & egrave;s diff & eacute;rente et nouvelle. Alors que les participants libanais critiquent le contexte sociopolitique s & eacute;curis & eacute; et difficile, les participants indon & eacute;siens interpr & egrave;tent les exp & eacute;riences d'hostilit & eacute; et de micro-agressions comme n'& eacute;tant pas n & eacute;cessairement dirig & eacute;es contre tous les musulmans, mais plut & ocirc;t contre certaines communaut & eacute;s ethniques particuli & egrave;res. Nos donn & eacute;es sugg & egrave;rent que l'un des r & eacute;sultats de l'environnement s & eacute;curis & eacute; est que la distinction entre << bon musulman >> et << mauvais musulman >> est d & eacute;sormais int & eacute;rioris & eacute;e.
This qualitative study, employing the Grounded Theory Method, poses a crucial question: Do Iranian women, particularly those of the revolution's first generation, still adhere to the official religion and its sanctioned religiosity style? The triple coding process of data from 16 semi-structured interviews with women aged 35-45 living in Kerman revealed a significant metamorphosis in their religious meaning system, leading to the construction of 'reflexive religiosity' as an alternative to official religiosity. Reflective religiosity, in this context, has been gradually constructed due to Iran's patriarchal religious and political system and an overarching socio-religious disappointment. This core category represented the construction of a disenchanted worldview, secularized salvation, depoliticalized religion, individualized, self-referential, rationalized, and secular religiosity, emphasizing humanity as the religion. The formation of reflexive religiosity indicates the Islamic Republic's failure to continue the socialization and meaning-construction process for controlling and keeping women's bodies and minds docile and obedient. Cette & eacute;tude qualitative, fond & eacute;e sur la m & eacute;thode de la th & eacute;orie ancr & eacute;e, soul & egrave;ve une question centrale : les femmes iraniennes, en particulier celles issues de la premi & egrave;re g & eacute;n & eacute;ration postr & eacute;volutionnaire, adh & egrave;rent-elles encore & agrave; la religion officielle et & agrave; son style de religiosit & eacute; institutionnalis & eacute;e ? L'analyse tripartite des donn & eacute;es recueillies lors de 16 entretiens semi-directifs men & eacute;s aupr & egrave;s de femmes & acirc;g & eacute;es de 35 & agrave; 45 ans r & eacute;sidant & agrave; Kerman r & eacute;v & egrave;le une transformation significative de leur syst & egrave;me de signification religieuse, conduisant & agrave; l'& eacute;mergence d'une << religiosit & eacute; r & eacute;flexive >> en tant qu'alternative au mod & egrave;le dominant. Cette religiosit & eacute; r & eacute;flexive s'est progressivement constitu & eacute;e en r & eacute;action au syst & egrave;me politico-religieux patriarcal de la R & eacute;publique islamique et & agrave; un d & eacute;senchantement socio-religieux g & eacute;n & eacute;ralis & eacute;. Elle se caract & eacute;rise par une vision du monde d & eacute;sacralis & eacute;e, un salut s & eacute;cularis & eacute;, une religion d & eacute;politis & eacute;e et une religiosit & eacute; individualis & eacute;e, autor & eacute;f & eacute;rentielle, rationalis & eacute;e et la & iuml;que, centr & eacute;e sur l'humanit & eacute; comme principe spirituel. La formation de cette religiosit & eacute; r & eacute;flexive t & eacute;moigne de l'& eacute;chec de l'& Eacute;tat islamique & agrave; maintenir son h & eacute;g & eacute;monie discursive sur la socialisation religieuse des femmes et sur le contr & ocirc;le de leurs corps et esprits.
This article examines the negotiation of sexual and religious identities of four celibate LGBTQ+ women who, as adults, convert to Catholicism. Through semi-structured interviews, a model of conversion was developed by integrating previous theoretical work on religion and identity. Important moments in the conversion process led to identity integration in these individuals: (1) Experiencing 'The Call' (the initial interest in Catholicism), (2) Encountering the Religious 'Other' (association with a welcoming and enduring Catholic LGBTQ+ Community), (3) Immersion in Church Teaching (relationship with Church Teaching and social movements in the Church), (4) Reframing Identity in the Context of the Church (internal restructuring of identity importance). Interviews with the four respondents indicate that some celibate LBGTQ women who choose to convert to Catholicism may experience minimal levels of cognitive dissonance. Cet article analyse la n & eacute;gociation des identit & eacute;s sexuelles et religieuses de quatre femmes LGBTQ+ c & eacute;libataires qui, & agrave; l'& acirc;ge adulte, se sont converties au catholicisme. & Agrave; partir d'entretiens semi-structur & eacute;s, un mod & egrave;le de conversion a & eacute;t & eacute; & eacute;labor & eacute; en int & eacute;grant des travaux th & eacute;oriques ant & eacute;rieurs sur la religion et l'identit & eacute;. Les moments importants du processus de conversion ont conduit & agrave; l'int & eacute;gration identitaire de ces personnes: (1) l'exp & eacute;rience de << l'appel >> (l'int & eacute;r & ecirc;t initial pour le catholicisme), (2) la rencontre avec << l'autre >> religieux (l'association avec une communaut & eacute; LGBTQ+ catholique accueillante et durable), (3) l'immersion dans l'enseignement de l'& Eacute;glise (relation avec l'enseignement de l'& Eacute;glise et les mouvements sociaux au sein de l'& Eacute;glise), (4) le recadrage de l'identit & eacute; dans le contexte de l'& Eacute;glise (restructuration interne de l'importance de l'identit & eacute;). Les entretiens avec les quatre personnes interrog & eacute;es indiquent que certaines femmes LBGTQ c & eacute;libataires qui choisissent de se convertir au catholicisme peuvent ressentir un niveau minimal de dissonance cognitive.
Since the late 1990s, hip-hop-inspired worship experiences have gained popularity in many churches in the United States. Self-proclaimed hip-hop churches differ by centering hip-hop culture beyond its beats and rhymes. Not much is known about hip-hop churches' beliefs, values, and practices or how they compare to churches that do not identify themselves with this label. Drawing from participant observations and interviews with church leadership, this study explores a self-identified hip-hop church in a major American city. Focusing on how worship services are organized, I find that church leaders share key beliefs or institutional logics about hip-hop's compatibility with Christianity and its significance for youth-centered religious spaces that shape their practices and recruitment strategies. These findings highlight hip-hop's embeddedness in the organizational culture of this church and the potential for the institutionalization of a novel congregational model informed by a positive evaluation of hip-hop's cultural values. Depuis la fin des ann & eacute;es 1990, les exp & eacute;riences de culte inspir & eacute;es par le hip-hop ont gagn & eacute; en popularit & eacute; dans de nombreuses & eacute;glises aux & Eacute;tats-Unis. Les & eacute;glises autoproclam & eacute;es hip-hop se distinguent en pla & ccedil;ant la culture hip-hop au-del & agrave; de ses rythmes et de ses rimes. On sait peu de choses sur les croyances, les valeurs et les pratiques des & eacute;glises hip-hop ou sur la mani & egrave;re dont elles se comparent aux & eacute;glises qui ne s'identifient pas & agrave; cette & eacute;tiquette. Cette & eacute;tude explore une & eacute;glise hip-hop dans une grande ville am & eacute;ricaine, se concentrant sur l'organisation des services de culte. Les dirigeants partagent des croyances sur la compatibilit & eacute; du hip-hop avec le christianisme, soulignant son importance pour les espaces religieux ax & eacute;s sur la jeunesse et leurs strat & eacute;gies de recrutement. Ces r & eacute;sultats mettent en & eacute;vidence l'ancrage du hip-hop dans la culture de cette & eacute;glise et son potentiel d'institutionnalisation en tant que mod & egrave;le de congr & eacute;gation innovant.
This article explores the hip-hop response to the hypersecuritization faced by Muslim minorities in the aftermath of September 11. Often, this confrontational style includes subverting the hegemonic narrative of Muslims as terrorists and turning the gaze to state operators and the structural and everyday discrimination faced by Muslims. Another exciting aspect of the Muslim hip-hop movement is how many hip-hoppers see their work as continuing the work of the Prophet. These hip-hoppers of the September 11 generation shirk their label as 'enemy of the state', instead embracing the role of flag bearers of an entire generation that has been deviantized by their ascribed status. The potency of hip-hop culture has also seen Western powers engage in hip-hop diplomacy as a form of soft power in Muslim countries. This alternative foreign policy tool is a form of soft power that acts as a more subtle C.V.E. (Countering Violent Extremism) policy that has been institutionalized. Cet article explore la r & eacute;ponse du hip-hop & agrave; l'hyper-s & eacute;curisation & agrave; laquelle ont & eacute;t & eacute; confront & eacute;es les minorit & eacute;s musulmanes au lendemain du 11 septembre. Ce style conflictuel consiste souvent & agrave; subvertir le discours h & eacute;g & eacute;monique qualifiant les musulmans de terroristes et & agrave; tourner le regard vers les acteurs & eacute;tatiques et la discrimination structurelle et quotidienne dont ils sont victimes. Un autre aspect passionnant du mouvement hip-hop musulman r & eacute;side dans le fait que de nombreux hip-hopers consid & egrave;rent leur travail comme une continuation de l'oe uvre du Proph & egrave;te. Ces hip-hopers de la g & eacute;n & eacute;ration du 11 septembre se d & eacute;robent & agrave; leur & eacute;tiquette d'<< ennemis de l'& Eacute;tat >>, assumant plut & ocirc;t le r & ocirc;le de porte-drapeaux d'une g & eacute;n & eacute;ration enti & egrave;re, d & eacute;viantis & eacute;e par le statut qui leur est attribu & eacute;. La puissance de la culture hip-hop a & eacute;galement incit & eacute; les puissances occidentales & agrave; s'engager dans la diplomatie hip-hop comme une forme de soft power dans les pays musulmans. Cet outil de politique & eacute;trang & egrave;re alternatif est une forme de soft power qui agit comme une politique C.V.E. (Countering Violent Extremism [poulitique de lutte contre l'extr & eacute;misme violent]) plus subtile et institutionnalis & eacute;e.
