On facebook one can see all types of “culture wars” raging on. I have some 400 friends from different parts of the world and with different opinions and cultural orientations. Recently, a friend of mine, who is atheist, I believe, posted the above photo from a facebook page called “Syrian Atheists.” I think the page is supposed to represent Syrian atheists who support the Syrian revolution, but it seems that it is now, like the bazillion other facebook pages dedicated to the Syrian revolution, busy with ideological and cultural conflicts more than toppling the brutal dictatorship of Bashar al-Assad.
I don’t consider myself to be part of this culture war between militant atheists and religious militants. I’m neither religious nor sympathetic to the “holy cause” of eradicating religion altogether. But, due to my academic and personal interests, I feel that I should comment on these cultural and ideological confrontations. I will comment on the atheist side in this post, but this doesn’t mean in any way that I sympathize with the other side of the conflict, especially when it becomes equally extreme and naïve in its statements.
A promotional T-Shirt for the “Heavy Metal As A Religion Census Campaign” by British heavy metal magazine Metal Hammer.
Credit: facebook page of the campaign
This is an article that I wrote for the Religious Studies Project in response to their interview with Professor François Gauthier from the University of Fribourg.
Link to original article: http://www.religiousstudiesproject.com/2013/10/09/heavy-metal-as-religion-and-secularization-as-ideology-by-mohammad-magout/
Heavy metal as religion and secularization as ideology: a sociological approach
By Mohammad Magout, University of Leipzig, Germany
Published by the Religious Studies Project on 9 October 2013, in response to François Gauthier’s interview on Religion, Neoliberalism and Consumer Culture (7 October 2013).
In this thought-provoking interview, Professor François Gauthier from the University of Fribourg gives his remarks on a variety of theoretical, methodological, and empirical issues in social sciences. It would be impossible to cover even a tenth of those issues within the limits of this brief article, so I will restrict my response to two themes only: defining religion and critiquing secularization theory and post-secularity.