Atheism: Contemporary Numbers and Patterns

Zuckerman, Phil

doi:10.1017/ccol0521842700.004

Cited by 249 publications

(222 citation statements)

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“…Third, they identified gender inequality as a problem within the U.S. and throughout the world. These beliefs support prior research findings, which suggest that atheists have an intellectual orientation (Altemeyer & Hunsberger, 1997;Fitzgerald, 2003;Hunsberger & Altemeyer, 2006;Smith, 2011) and support gender equality (Beit-Hallahmi, 2007;Hunsberger & Altemeyer, 2006;Zuckerman 2007Zuckerman , 2009). Several other themes were endorsed by the majority of the participants.…”

Section: Discussionsupporting

confidence: 83%

Do Atheism and Feminism Go Hand-in-Hand?: A Qualitative Investigation of Atheist Men’s Perspectives about Gender Equality

Stinson¹,

Goodman

Bermingham³

et al. 2013

Secul Nonrel

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Drawing upon semi-structured interviews with 10 self-identified atheist men in the American Midwest, this qualitative study explored their perspectives regarding atheism, gender, and feminism. The data was analyzed using consensual qualitative research methodology (Hill, Thompson, & Williams, 1997). Results indicated these men had a proclivity for freethought-a commitment to questioning things and prioritizing reason over all else. They believed gender differences were primarily due to cultural and social influence in society. Gender inequality was highlighted as a problem within the U.S. and throughout the world, however this belief did not necessarily lead to being feminist-identified. There appeared to be a pathway linking their intellectual orientation, atheism, and belief in gender equality.

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Section: Discussionsupporting

confidence: 83%

Do Atheism and Feminism Go Hand-in-Hand?: A Qualitative Investigation of Atheist Men’s Perspectives about Gender Equality

Stinson¹,

Goodman

Bermingham³

et al. 2013

Secul Nonrel

View full text Add to dashboard Cite

show abstract

“…The respondents were white, Western, largely well educated or certainly well read (Bagg and Voas 2010, Beit-Hallahmi 2007, Brown and Lynch 2012, Zuckerman 2007. Semi-structured conversations, sometimes in my home, but usually in that of participants, were initiated by my simply asking participants to 'begin at the beginning and tell me something of your life story and how you have arrived at your present stance'.…”

Section: Context and Methodsmentioning

confidence: 99%

The New (Atheist) Woman: A Legacy of the 1960s Cultural Revolution?

Eccles

2017

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It is undoubtedly true that a number of British women turned their back on religion, from the beginning of the period of the cultural revolution of the 1960s and onwards. To what might we attribute these defections and the taking up of a new nonreligious identity? Was it the change in sexual mores and the rise of second wave feminism, the increase in women entering higher education opening up new worldviews to them or increasing affluence? This article examines a variety of factors through the eyes of self-identified women atheists/humanists most of whom have lived through that period. It notes that, while these factors may well be significant to different degrees for different women, the turn to atheism, specifically, results largely from women having been damaged by religion and the deep emotional impact thus left behind. The turn to atheism is not a uniform experience as the women are enmeshed in differing types of 'emotional regime' which affects how they respond.

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“…4/5 of the population), but the proportion of atheists is also comparatively high (approx. 1/5 of the population) (Zuckerman, 2007; see also Hamberg 2003or Sjödin, 2001.…”

Section: Religious Authority Secularization and Mediatization In Swedenmentioning

confidence: 99%

Why Does the Archbishop Not Tweet?

Gelfgren

2015

Nordicom Review

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In summer 2012, the Archbishop of the Church of Sweden appeared on Twitter. There was only one problem -it was not the Archbishop himself who was tweeting, but an anonymous person. A discussion then ensued on Twitter and in the blogosphere between those in favor of the Archbishop and his department and mainly social media proponents.The present article describes and analyzes the social media debate, and how authority and hierarchies are negotiated in and through social media. The analysis is based on Heidi Campbell's "Religious-Social Shaping of Technology" model, and emphasizes the need to take into account not only the faith and tradition of the religious actor, but also the societal context in which the negotiating process takes place. In this case, the concepts of "mediatization" and "secularization" are used to understand the broader context of the process.

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Atheism: Contemporary Numbers and Patterns

Cited by 249 publications

References 0 publications

Do Atheism and Feminism Go Hand-in-Hand?: A Qualitative Investigation of Atheist Men’s Perspectives about Gender Equality

Do Atheism and Feminism Go Hand-in-Hand?: A Qualitative Investigation of Atheist Men’s Perspectives about Gender Equality

The New (Atheist) Woman: A Legacy of the 1960s Cultural Revolution?

Why Does the Archbishop Not Tweet?

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