This article seeks to expand the sociology of religion’s conceptual toolkit beyond the focus on religious belief and on organizational structures inherited from Western Christianity. After criticizing these origins, I use Ibn Khaldûn’s notion of al ‘assabiyyah or “group-feeling” to analyze the events surrounding the Marian apparitions at Medjugorje, Bosnia, in the 1980s and the later events in the same region during the 1990s Bosnian wars. This concept’s strength is its ability to treat religious and ethnic solidarity as part of (...) the same phenomenon—something that previous literature on Medjugorje and the Bosnian war failed to do. Its weakness is its focus on centripetal solidarity rather than solidarity created by heightened social boundaries. The solidarities at Medjugorje were more often of the latter kind. (shrink)

This article applies Susan Blackmore's model of brain self-modeling to explain how people experience altered states of consciousness in meditative religions. Against the experience vs. over-belief model put forth by William James and Wayne Proudfoot, Blackmore's model provides a theoretical base for a social role in the formation of meditative experience itself, not just in its interpretation. Learning to meditate involves learning to attend to certain bodily and feeling states, which involves learning to construct a brain model that produces a (...) different experience of the self. This is not just a matter of socially learned labeling, but of learning to generate authentic psycho-physical experience. Examples are drawn from the author's study of Quakers and practitioners of the Gurdjieff Work. (shrink)

Sociologists of religion have recently focused on the growth of religious individualism in Western societies. Whether seen as a new religious trend or as a cultural correlate to the general weakening of civic organizations in the contemporary era, it is often presented as the growing tendency in religious life. It is also frequently presented in a positive light. This article explores a different alternative. Based on the work of Herbert Marcuse, it asks whether religious individualism heightens or undercuts the possibility (...) of opposition to the status quo. Marcuse’s underlying argument implies that when religion becomes a lifestyle choice, it becomes just another consumer good—one that encourages a one-dimensional “happy consciousness” that lacks the depth to support true social critique. In this view, religious individualism undercuts human emancipation. (shrink)