Gramsci et la religion populaire

Nesti, Arnaldo; Dassetto, Felice; Bastenier, Albert

doi:10.1177/003776867502200303

Cited by 7 publications

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“…Therefore, with Gramsci (1954Gramsci ( , 1972Nesti 1975) we can affirm that in every expression of popular religion, there is a potential protest against oppression, a sort of a historical form of the "cry of the oppressed", a form of response to dominant society and culture.…”

Section: Conceptual Scope and Methodologymentioning

confidence: 97%

Popular Religions and Multiple Modernities: A Framework for Understanding Current Religious Transformations

Parker

2019

Religions

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Popular, ethnic, and folk religions endure in all regions of the planet, but specially in underdeveloped or developing non-Western countries. The main objective of this paper was to propose a framework for understanding this popular religious trend. Although religion in general has previously been linked to multiple modernities, the revitalization of popular religions has not. While Eisenstadt’s original theory of multiple modernities has been criticized on several aspects, his interpretative approach is valid provided that the contradictory dynamics of modernizing processes are recognized. The epistemological shift suggested by this article involves recognizing the biases that Western sociology has brought to its analysis of religions. Once we treat modernities as multiple, the specificity of each modernity opens up the spectrum of religious alternatives that flourish in every geo-cultural area. The growing diversity of popular religious expressions in the Global South stems from the fact that they are supported by thousands of believers. Their lived religions spills beyond religious institutions. These popular religiosities are the main sources of religious diversities and religious resistance in the context of multiple modernities. Lived religion and symbolic action allow us a better understanding of the magical-religious expressions of peoples of the world.

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Section: Conceptual Scope and Methodologymentioning

confidence: 97%

Popular Religions and Multiple Modernities: A Framework for Understanding Current Religious Transformations

Parker

2019

Religions

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“…The Roman church has always been the most vigorous in the struggle to prevent the 'official' formation of two religions, one for the 'intellectuals' and the other for the 'simple souls'. (Gramsci, 1991: 328) Gramsci sees the subaltern culture as different and in opposition to the Church's official values; however this opposition is not always conscious or explicit (Nesti, 1975). Popular religion comprises a multitude of unorganized elements often in contradiction.…”

Section: Gramsci and Popular Religionmentioning

confidence: 99%

Popular and lived religions

Possamaï

2015

Current Sociology

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This article discusses the sociological understanding of popular religion by first exploring the theories of Gramsci. It then critiques this approach by arguing that the social construction of popular religion in contrast to institutionalized religion is not as clear cut in our late modern, multi-faith and global world as it was in the early modern period. Indeed, through consumer culture, some institutionalized religions are now reaching for the popular. Through the use of new Internet methodologies (e.g. Ngram Viewer), the article explores the various understandings of the words popular religion, mysticism and spirituality. It discovers that the usage of these words has evolved over time and reflects wider socio-cultural changes. The article then argues that spirituality (technical or unchurched) can be sociologically understood as an outcome of two processes that intertwine within late modernity; that is the gentrification of popular religion and the democratization of mysticism. Downloaded from Current Sociology of the established religion to their own liking, bringing eclectic elements into a syncretic set of beliefs from other religions that are not officially recognized, or simply by following a previous religion in opposition to a new official one. In Parker's (1998: 205) view, '[u]nlike the [official] religion of reason characteristic of the intellectual elites and clergy, popular religion is a religion of rites and myths, of dreams and emotions, of body and the quest for this-worldly well-being'.The concept 'popular religion' is difficult to define from a social-scientific point of view (Martin, 2009) as what is meant by popular religion is context-dependent. For example, in a location where there is a sharp contrast between an urban and rural setting, the official religion is often dominant in cities whereas popular religion (e.g. syncretic aspects of Catholicism with nature religion or animism) tends to be practised more in villages and among illiterate peoples. However, this does not stop urbanites from tapping into popular religion and seeking the help of, for example, a spiritual healer who will perform alternative rituals to the ones performed within institutionalized religion. Another context is that of a colonized country in which the official religion is the one brought by the new dominant ethnic group, and popular religion is the one practised by the dominated ethnic group (see below). Although popular religion comprises a multitude of unorganized elements, often in contradiction, some theorists define popular religion not in terms of a urban/rural divide or a colonial context but specifically with regards to class divide; the upper class belonging to official religion and the lower to popular religion. These theorists, following the legacy of Gramsci, sometimes see popular religion as a form of contestation against dominant culture.This article first uses the theories of Gramsci in a western setting as a point of entry to the debate on how to theorize popular religion. It then unpacks the li...

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“…There is a live Marxian tradition in the sociology of religion today, but it has taken the form of an internal critique within Marxian thought itself. Antonio Gramsci (1891Gramsci ( -1937 made some analyses of religious phenomena among his general cultural studies (see Portelli, 1974;Nesti, 1975), andOtto Maduro (1976) engaged in a self-criticism during his Marxism years which is quite relevant to the field (see also Maduro, 1977;Hannon, 1984). However, it is not to Marx any more than it is to Comte and Spencer that the contemporary sociologists of religion look back as their founders, but to Emile Durkheim (1858Durkheim ( -1917 and Max Weber (1864-1920.…”

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confidence: 99%

Coming to Terms with Ultimate Reality in the Sociology of Religion: Introduction to URAM Research and the Discipline of Sociology of Religion

Blasi

1987

Ultimate Reality and Meaning

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Gramsci et la religion populaire

Abstract: In this article the author analyzes the writings of Antonio Gramsci to determine his position on religion.

Cited by 7 publications

References 0 publications

Popular Religions and Multiple Modernities: A Framework for Understanding Current Religious Transformations

Popular Religions and Multiple Modernities: A Framework for Understanding Current Religious Transformations

Popular and lived religions

Coming to Terms with Ultimate Reality in the Sociology of Religion: Introduction to URAM Research and the Discipline of Sociology of Religion

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