The social life of prayers – introduction

Bandak, Andreas

doi:10.1080/0048721x.2016.1225904

Cited by 17 publications

(8 citation statements)

References 67 publications

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“…Bandak discusses the anthropology of Islam and particularly the scholarship from Mahmood (2005) and Hirschkind (2006) to examine how prayer becomes a method of training the religious self through the 'repetitive ordering of life' (2017a, 4). In this sense we can see how schools use prayer and more broadly, assemblies themselves as a 'repetitive ordering of life' and a way to instil, cultivate and perform values upheld by the school (Bandak 2017a(Bandak , 2017bShillitoe forthcoming).…”

Section: Prayers At Sunnybankmentioning

confidence: 99%

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‘Just leave it blank’ non-religious children and their negotiation of prayer in school

Shillitoe

Strhan

2020

Religion

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This article examines how non-religious children experience acts of collective worship and prayer in primary school settings and analyses how they negotiate religion and their nonreligious identities in these events. Drawing on ethnographic fieldwork examining nonreligious childhoods and collective worship in three English primary schools, the authors explore how non-religious children demonstrate their agency when confronted with particular boundaries and concepts related to religion and non-religion in school contexts. Attending to the experiences, perspectives, and practices of non-religious children adds to our understanding of the varieties of non-religion, which has to date largely focused on elite, adult populations.Focusing on non-religious children's experiences of prayer reveals how these children did not experience tensions between praying to God and their non-religious identities and articulated their own interpretations of these practices, deepening understanding of the lived realities of non-religious cultures and identities.

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Section: Prayers At Sunnybankmentioning

confidence: 99%

“…The Version of Record of this manuscript has been published and is available in Religion http://www.tandfonline.com/doi/abs/10.1080/0048721X.2020.1758230 prayer in relation to nones (Drescher 2013), and the importance of agency and subjective dimensions of prayer and the broader social worlds they take place in (Bandak 2017a).…”

Section: Prayer At St Peter'smentioning

confidence: 99%

‘Just leave it blank’ non-religious children and their negotiation of prayer in school

Shillitoe

Strhan

2020

Religion

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“…Prayer, as Marcel Mauss (2003) reminds us, is rarely just a cry of anguish. More commonly, it is a communal language through which people come into relationships with one another and seek to change their life circumstances (Bandak 2016, 2). The contrast matters.…”

Section: “Working On My Personality”mentioning

confidence: 99%

Keeping busy when there's nothing to do

Parker

2021

American Ethnologist

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At an addiction shelter called La Casita, in Puerto Rico, male residents espouse an ethic of busyness. Initially, La Casita's ideology of moralized work patterns and time discipline seems like a throwback to the 19th‐century factory floor: a tool of market discipline. But a closer look at residents’ experiences reveals that busyness has less to do with capitalist subject formation than with finding an alternative way of living when one is excluded from the labor market. If the capitalist project turns on the productive commodification of time, La Casita's work ethic—despite official avowals to the contrary—aims to convert unproductive time into an ascetic practice of ceaseless self‐work. Though not always successful, keeping busy becomes a way for residents to carve out a meaningful way of living from an overabundance of time. [labor, work ethic, boredom, time, addiction treatment, Puerto Rico]

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“…By accompanying this with explicit metapragmatic speech ("Hands to ourselves::::"), Mr. MacPherson is able to center the interactional floor on his own voice. Bandak (2017) notes that these kinds of explicit instructions "can be found in social situations where prayers in themselves mould listeners in their own formulations" (p. 8).…”

Section: As a Strategy Of Classroom Ordermentioning

confidence: 99%

Teaching While Praying, Praying While Teaching: An Interactional Sociolinguistics of Educational Prayer

LeBlanc¹

2019

JoCE

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What are the linguistic resources for teachers who pray in contemporary Catholic school classrooms? This article considers the intersections of prayer and language practice, and makes central two arguments. The first is that educational prayer-a particular type of teacher-led extemporaneous prayer in Catholic schools-is a linguistic phenomenon, a highly-flexible set of linguistic resources, captured within a special interactional frame marked by ambiguous boundaries which contains both prescribed formulaic linguistic properties and those which allow the performer to attend to real time classroom contingencies. Drawing on interactional data from a Catholic school classroom, this article delimits the contextualization of linguistic signs during prayer: how teachers indicate the connection between their words and the sociocultural frameworks which are relevant for that action. The second is that both interactional sociolinguists and Catholic school researchers would greatly benefit from attending to these linguistic features, from seeing prayer unfold in real-time.You will understand then that prayer is education.-Dostoevsky, The Brothers Karamazov

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The social life of prayers – introduction

Cited by 17 publications

References 67 publications

‘Just leave it blank’ non-religious children and their negotiation of prayer in school

‘Just leave it blank’ non-religious children and their negotiation of prayer in school

Keeping busy when there's nothing to do

Teaching While Praying, Praying While Teaching: An Interactional Sociolinguistics of Educational Prayer

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