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practices as separate from âofficial religionâ. In his introduction to The
Madonna on 115th Street, he writes, "Popular religion served to seal off certain expressions of religious life from unspecified but obviously normative religion." Orsi is concerned with the limitations of popular religions because he sees it as potentially authorizing legitimacy and boundaries in religious practices and beliefs. For Orsi, the implied intent in popular religion is to highlight the primitive, ignorant, and often marginalized practitioners of popular religion as a means of "policing religion". Orsiâs scholarly move to lived religion as a theoretical framework was an attempt to provide a more holistic approach to religious studies and also highlights the perspective that "religious practices and understandings only have meaning in relations to other cultural forms and in relations to the life experiences and actual circumstance of the people using them".
262:. The study of lived religion has come to include a wide range of subject areas as a means of exploring and emphasizing 1) ordinary people as religious subjects over against the traditional focus in religious studies on Ă©lite practitioners of religion; 2) religious practices and material resources, including human bodies, over against a traditional focus on religious doctrine, dogma, and ideologies primarily engaged in written texts; 3) sites of religious practice outside of institutional religious settings; and 4) ways of understanding religion as particular, local, variable, and otherwise shaped by the specific cultural, social, political, material, and other contexts of human experience rather than as a
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religious practices; 3) structures of social experience created and reinforced through religious experience; and 4) characteristic tensions in everyday life that emerge within religious contexts. To this basic framework, 5) the role of religion in the cultivation of place as sacred or hold, secular or profane may be added as well as 60 the functions of religious discourse in everyday life can be added.
117:
25:
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449:, which is a foundational compilation in the study of lived religion. Hallâs book covers topics including gift exchange, cremation, hymn singing and many other essays on lived and practiced religious belief. Many of Hall's students have gone on to become notable scholars in the field of lived religion.
453:
Hall believes that using lived religion as an approach to the study of religion allows for a wider interpretation of meaning and also provides an opportunity for historians to examine the past and present from many angles. For Hall, lived religion "does not depend on any single method or discipline".
452:
Hall defines lived religion as "rooted less in sociology than cultural and ethnographical approaches to the study of religion and
American religious history". He instead sees lived religion as the study of the context and content about the practices of religious laity and their "everyday thinking".
415:
and the social structures that create and layer the event. Through observations, story telling, conversations and research Orsi weaves a picture of life for this immigrant community. In his book, Orsi explores and explains various internal traditions, cultures, and power and social dynamics in order
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Hall also acknowledges the limitations of lived religion. Hall suggests that as a field, lived religion is "fluid, mobile, and incompletely structured". Hall calls lived religion an "imperfect tool" noting that even with a dynamic study of laity it is impossible to fully understand any one personâs
361:
In "Everyday
Miracles: The Study of Lived Religion," Orsi identifies four basic elements of living religion: 1) idiomatic expressions of religion, what limits are placed on then and what possibilities are open for their use in specific cultural settings; 2) knowledges of the body cultivated through
357:
Orsi defines lived religion as including "the work of social agents/actors themselves as narrators and interpreters (and reinterpreters) of their own experiences and histories, recognizing that the stories we tell about others exist alongside the many and varied story they tell of themselves". Orsi
287:
was a significant advance in the study of everyday religionâthe term she tends to preferâby bringing together work by scholars such as
Courtney Bender and Meredith McGuire who have shaped the study of living religion significantly. Ammerman studies religion as it plays out in the everyday lives of
428:
Orsi critiques popular religion as being a limited framework and method for studying religion. Orsi claims that popular religion is âunclear, misleading, and tendentiousâ. Orsi notes that popular religion is concerned only with the practices of "common folk" and distinguishing popular religion
369:
as wide in scope. "I came to realize that I was learning as much from how people were to me as from what they were telling me, as much as what was going on around the stories as from the stories themselves." Rather than a narrow archival study, Orsiâs focus on non-traditional forms of research
242:
framework in the sociology of religion and religious studies more broadly for understanding the religion as it is practiced by ordinary people in the contexts of everyday life, including domestic, work, commercial, community, and institutional religious settings. The term comes from the French
419:
Orsi talks about the importance of dynamic subject matter covered by the study of lived religion. "The study of lived religion is shaped by and shapes the way family life is organized, for instance; how the dead are buried, children disciplined, the past and present imagined, moral boundaries
465:
Hall distinguishes the study of lived religion from popular religion by saying that popular religion is concerned with hierarchy and opposition in religious beliefs and practices. Hall writes, "Popular religion has therefore come to signify the space that emerged between official or learned
444:
since 1989. Hall was
Bartlett Professor of New England Church History until 2008, when he became Bartlett Research Professor. Hall writes extensively on religion and society in seventeenth-century New England and England. Hall edited a series of essays titled
335:'s concept of the "lived body" as the locus of human engagement with reality. McGuire's work illustrates the ways in which religion as practiced by ordinary people in the contexts of everyday life is often significantly different from "religion as prescribed"
251:" though it has followed its own trajectory among scholars with backgrounds in anthropology, cultural studies, history, and sociology or religion as well as religious studies and theology. It is also referred to as "everyday religion" and "living religion."
358:
understands lived religion to be centered on the actions and interpretations of religious persons. He is less attentive to the uses of religion by people who may not identify as "religious" or who are not affiliated with institutional religious traditions.
365:
In order to study and write about lived religion, Orsi suggests a broad field of study in terms of topic matter and methodology. Orsi describes his own process of studying lived religion for
350:. He researches, writes, and teaches about religion in the United States, in the past and in contemporary contexts, with a particular focus on American Catholicism. Orsiâs book
386:
ideas. In order to study lived religion, Orsi advocates for a complex academic lens where almost anything can hold meaning and serve as a source or "text" for study.
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ordinary people and the contexts they inhabitâhomes, offices, healthcare facilities, as well as institutional religious settings. Her approach, illustrated in
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draws on the narrative and photographic reports of subjects' descriptions of their religious practices and resources in diverse fields of lived experience.
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Christianity and the profane (or âpaganâ) culture." Hall critiques popular religion as imposing normative perspectives on practices.
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established and challenged, home constructed, maintained and destroyed, the gods and spirits worshiped and importuned and so on."
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Her work has been particularly important in highlighting the role of embodied experience in the practice of religion, drawing on
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The concept of lived religion was popularized in the late 20th century by religious study scholars like Nancy T. Ammerman,
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935:, New York: Routledge, 2016. | Series: Routledge research in planning and urban design: Routledge, pp. 20â34
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universal phenomenon focused on beliefs, sacred texts, and notions of the sacred as separate from the ordinary.
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is
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to illustrate the various religious meanings and significance for community in
Italian Harlem.
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religious practices, especially when summarizing from a single location be it time or place.
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The
Madonna of 115th Street: Faith And Community In Italian Harlem, 1880-1950
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The
Madonna of 115th Street: Faith And Community In Italian Harlem, 1880-1950
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New York. Orsi focuses on a particular religious celebration known as the
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Sacred stories, spiritual tribes : finding religion in everyday life
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Meredith McGuire is
Professor Emerita of sociology and anthropology at
877:"NUsites â A website publishing platform for Northwestern University"
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Sacred Stories, Spiritual Tribes: Finding Religion in Everyday Life
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Nancy T. Ammerman is Professor Emerita of Sociology of Religion at
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Heaven's Kitchen: Living Religion at God's Love We Deliver
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Lived religion : faith and practice in everyday life
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Lived Religion In America: Toward A History Of Practice
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Lived Religion In America: Toward a History Of Practice
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Studying lived religion : contexts and practices
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demands that scholars give attention to institutions
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Lived Religion: Faith and Practice in Everyday Life,
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Lived Religion: Faith and Practice in Everyday Life
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Everyday Religion: Observing Modern Religious Lives
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Everyday Religion: Observing Modern Religious Lives
294:Studying Lived Religion: Contexts and Practices,
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