Public religions and civil society: the case of London Methodism

Amendments to secularization theory have brought the issue of public religions to the fore in recent years. In particular, the work of Casanova and Beyer has maintained the importance of functional differentiation whilst pointing to the flow of religious discourses across social boundaries. These issues, however, have received little ethnographic attention, such that many of the problems associated with theories of differentiation and globalization have not been engaged in a sustained manner. Research within black majority London Methodist congregations is drawn upon to suggest ways in which these theories can be reconsidered. Three related issues are focused upon: the continued importance of the nation-state (including national stratifications); the importance of a practical approach to religion, such that discourses are understood as ‘practical discourses’; and the importance of not privileging religion by reifying it in functional terms. These considerations have ramifications not only for secularization theory, but the general field of the sociological study of religion.

The census and women's work in Rangoon, 1872–1931

The colonial census was a bureaucratic device which provided an essential abstraction from social reality, a ‘statistical fix’ designed to map individual social groups in space. This paper considers the contradictions associated with colonial knowledge systems as reflected in the census grafted onto Burmese society in the nineteenth and early twentieth centuries. It attempts to chart the general adoption and adaptation, in the Burmese context, of a classificatory scheme which categorised labour as either productive or unproductive. Colonialism introduced new attitudes towards work and labour which reinforced patriarchal values which contrasted with more egalitarian Burmese socio-economic systems. The paper suggests that a simple classification of women workers as either productive or unproductive in the Burmese census between 1872 and 1931 resulted in the devaluation of their status as workers. This devaluation was a function of both real economic transformation taking place in the empire and changes in census classification, reflecting a gendering of occupations that undermined the cultural norms of Burmese society. The material result was that women became statistically less visible as economically productive workers. Such ascriptions of value to women workers were largely informed by moral considerations originating in England.