This panel examines how religiously unaffiliated people create meaning and community online, in scientific work, and in nature. The first paper draws on interviews with atheist, agnostic, and secular humanist social media influencers to explore how they curate self-expression, community engagement, and authenticity. The second paper utilizes interviews with non-religious scientists in India, Italy, the U.K., and the U.S. to explore how they think and talk about spiritual experiences, including how such experiences can give rise to attitudinal changes. The third paper uses ethnographic research amongst Australian community gardeners and bush regeneration groups to explore how environmental movements are ripe sites to study lived nonreligion, finding that grassroots environmentalists cultivate enchantment, moral visions, and political commitments.
Celebrity atheists are usually represented by the “four horsemen” who emerged in the new atheism movement. Atheist social media influencers, however, may challenge the simplified understandings of celebrity atheists. Drawing on fifty-four interviews with atheist, agnostic, and secular humanist SMIs on YouTube and TikTok, we have identified three platform imaginaries adopted by atheist SMIs. First, rather than thinking of a concrete audience, some atheist SMIs perceive social media platform as a space for self-expression. Second, perceiving their deconversions as lonely, some atheist SMIs sought to create space for others to know they were not alone. Finally, SMIs often eschewed the idea of creating content to make money and sometimes disagreed with the label SMI itself because of its association with selling products. We argue that atheist SMIs’ platform imaginary needs to be understood in the context of secularization and stigmatization, commodification and consumerism, and the debates over religious authority.
Today’s waning of traditional religion runs parallel with a waxing of popular interest in matters “spiritual.” While a growing body of qualitative research provides rich insights into the spiritual lives of the non-religious, we do not sufficiently understand the varieties and significance of spiritual experiences among the non-religious in the professional realm, particularly in domains like science. This paper reports findings from a study involving 100 qualitative interviews with non-religious physicists and biologists in various national contexts, designed to shed light on the categories, contexts, and consequences of spirituality among non-religious scientists. We find that non-religious scientists’ spiritual experiences fall into three distinct categories: aesthetic, immersive, and transcendent; which are occasioned by four types of contexts: nature, music or art, grief or loss, and science itself; and in turn can give rise to attitudinal changes requiring such cognitive accommodations as the selective suspension of disbelief and toleration of cognitive dissonance.
This paper explores the interweaving of politics, nature, and nonreligion in urban Sydney, Australia, responding to a call from sociologists to better understand ‘lived’ nonreligion, especially in the context of ‘world-repairing activities'. It reports on preliminary findings of an ethnographic project with urban community gardens and bush regeneration groups, and argues that social movements like environmentalism are rich sites for the study of lived nonreligion, as they offer their participants space for the cultivation, expression, and embodiment of ‘moral visions.’ The project focuses upon the relational and material dynamics of grassroots environmental groups in Sydney, and seeks to tease out the role of politics, enchantment, and nature in the creation of ethico-political subjectivities.