Drawing on first-hand accounts from scores of people in all walks of life and from a national survey, the book shows that work and money cannot be understood in terms of economic theories alone, but are inevitably rooted in our concepts of ourselves and in the symbolic rituals and taboos of everyday life. By examining these implicit cultural understandings of work and money, the book provides a foundation for bringing moral reasoning more fully to bear on economic decisions. It re-examines the moral arguments that were prominent earlier in our history, shows how these arguments were set aside with the development of economistic thinking, and suggests their continuing relevance in the lives of people who have effectively resisted the pressures of greater financial commitments. Demonstrating that most Americans do bring values implicitly to bear on their economic decisions, the book shows how some people are learning to do this more effectively and, in the process, gain greater control over their work and finances. At a time when policymakers are raising questions about the very survival of the American dream, Poor Richard's Principle offers an analysis of how moral restraint can once again play a more prominent role in guiding our thinking.
Wuthnow reconstructs the social and cultural reasons for an emphasis on a spirituality of dwelling (houses of worship, denominations, neighborhoods) during the 1950s. Then in the 1960s a spirituality of seeking began to emerge, leading individuals to go beyond established religious institutions. In subsequent chapters Wuthnow examines attempts to reassert spiritual discipline, encounters with the sacred (such as angels and near-death experiences), and the development of the "inner self." His final chapter discusses a spirituality of practice, an alternative for people who are uncomfortable within a single religious community and who want more than a spirituality of endless seeking.
The diversity of contemporary American spirituality comes through in the voices of the interviewees. Christians, Jews, Buddhists, Muslims, Hindus, and Native Americans are included, as are followers of occult practices, New Age religions, and other eclectic groups. Wuthnow also notes how politicized spirituality, evangelical movements, and resources such as Twelve-Step programs and mental health therapy influence definitions of religious life today.
Wuthnow's landmark book, The Restructuring of American Religion (1988), documented the changes in institutional religion in the United States; now After Heaven explains the changes in personal spirituality that have come to shape our religious life. Moreover, it is a compelling and insightful guide to understanding American culture at century's end.
Situating these artists' reflections in the context of wider cultural ferment, Wuthnow argues that spirituality is coming increasingly to focus on the inherently ineffable character of the sacred—what artists refer to as divine mystery. As growing numbers of Americans doubt the adequacy of religious creeds in defining the sacred, they are turning to artists who seek a more intuitive sense of the sacred through symbols and imagery.
These artists provide rich insights into the social and cultural problems of our time. Many have been shaped by the growing ethnic, racial, and religious diversity of the United States. Many are at the cutting edge of new thinking about body, mind, and spirit, and many are seeking ways to integrate their understandings of spirituality with interests in nature and preserving the environment. For readers interested in exploring contemporary spirituality or engaged in spiritual pursuits of their own, this engaging, elegantly written, and erudite book will answer many questions about the changing moral and spiritual role of creativity and the arts.
What are their churchgoing habits and spiritual interests and needs? How does their faith affect their families, their communities, and their politics? Interpreting new evidence from scores of in-depth interviews and surveys, Wuthnow reveals a generation of younger adults who, unlike the baby boomers that preceded them, are taking their time establishing themselves in careers, getting married, starting families of their own, and settling down--resulting in an estimated six million fewer regular churchgoers. He shows how the recent growth in evangelicalism is tapering off, and traces how biblical literalism, while still popular, is becoming less dogmatic and more preoccupied with practical guidance. At the same time, Wuthnow explains how conflicts between religious liberals and conservatives continue--including among new immigrant groups such as Hispanics and Asians--and how in the absence of institutional support many post-boomers have taken a more individualistic, improvised approach to spirituality. Wuthnow's fascinating analysis also explores the impacts of the Internet and so-called virtual churches, and the appeal of megachurches.
After the Baby Boomers offers us a tantalizing look at the future of American religion for decades to come.
In Small-Town America, we meet factory workers, shop owners, retirees, teachers, clergy, and mayors--residents who show neighborliness in small ways, but who also worry about everything from school closings and their children's futures to the ups and downs of the local economy. Drawing on more than seven hundred in-depth interviews in hundreds of towns across America and three decades of census data, Robert Wuthnow shows the fragility of community in small towns. He covers a host of topics, including the symbols and rituals of small-town life, the roles of formal and informal leaders, the social role of religious congregations, the perception of moral and economic decline, and the myriad ways residents in small towns make sense of their own lives. Wuthnow also tackles difficult issues such as class and race, abortion, homosexuality, and substance abuse.
Small-Town America paints a rich panorama of individuals who reside in small communities, finding that, for many people, living in a small town is an important part of self-identity.
Drawing on more than two hundred in-depth interviews, Robert Wuthnow presents farmers in their own voices as they speak candidly about their family traditions, aspirations for their children, business arrangements, and conflicts with family members. They describe their changing relationships with neighbors, their shifting views about religion, and the subtle ways they defend their personal independence. Wuthnow shares the stories of farmers who operate dairies, raise livestock, and grow our fruit and vegetables. We hear from corn and soybean farmers, wheat-belt farmers, and cotton growers. We gain new insights into how farmers assign meaning to the land, and how they grapple with the increasingly difficult challenges of biotechnology and global markets.
In the Blood reveals how, despite profound changes in modern agriculture, farming remains an enduring commitment that runs deeply in the veins of today’s farm families.
The book presents findings from original research, including surveys, personal interviews with elites, analysis of financial documents, reanalysis of existing data, and analysis of direct-mail solicitations and other primary literature. The New Christian Right is balanced and objective rather than partisan and evaluative. Using non-technical and non-jargonistic language, the authors raise questions concerning the nature of religion, the role of status groups, and contemporary directions in American culture.
How did Americans come to think of themselves as respectable members of the middle class? Was it just by earning a decent living? Or did it require something more? And if it did, what can we learn that may still apply?
The quest for middle-class respectability in nineteenth-century America is usually described as a process of inculcating positive values such as honesty, hard work, independence, and cultural refinement. But clergy, educators, and community leaders also defined respectability negatively, by maligning individuals and groups—“misfits”—who deviated from accepted norms.
Robert Wuthnow argues that respectability is constructed by “othering” people who do not fit into easily recognizable, socially approved categories. He demonstrates this through an in-depth examination of a wide variety of individuals and groups that became objects of derision. We meet a disabled Civil War veteran who worked as a huckster on the edges of the frontier, the wife of a lunatic who raised her family while her husband was institutionalized, an immigrant religious community accused of sedition, and a wealthy scion charged with profiteering.
Unlike respected Americans who marched confidently toward worldly and heavenly success, such misfits were usually ignored in paeans about the nation. But they played an important part in the cultural work that made America, and their story is essential for understanding the “othering” that remains so much a part of American culture and politics today.
Early settlers called Texas a rough country. Surviving there necessitated defining evil, fighting it, and building institutions in the hope of advancing civilization. Religion played a decisive role. Today, more evangelical Protestants live in Texas than in any other state. They have influenced every presidential election for fifty years, mobilized powerful efforts against abortion and same-sex marriage, and been a driving force in the Tea Party movement. And religion has always been complicated by race and ethnicity.
Drawing from memoirs, newspapers, oral history, voting records, and surveys, Rough Country tells the stories of ordinary men and women who struggled with the conditions they faced, conformed to the customs they knew, and on occasion emerged as powerful national leaders. We see the lasting imprint of slavery, public executions, Jim Crow segregation, and resentment against the federal government. We also observe courageous efforts to care for the sick, combat lynching, provide for the poor, welcome new immigrants, and uphold liberty of conscience.
A monumental and magisterial history, Rough Country is as much about the rest of America as it is about Texas.
Based on exceptionally rich and candid interviews with approximately two hundred people from various faiths, this book dispels the most common explanations: that Americans are adept at keeping religion and intellect separate, or that they are a nation of "joiners." Instead, Wuthnow argues, we do this—not by coming up with rational proofs for the existence of God—but by adopting subtle usages of language that keep us from making unreasonable claims about God. In an illuminating narrative that reveals the complex negotiations many undertake in order to be religious in the modern world, Wuthnow probes the ways of talking that occur in prayers, in discussions about God, in views of heaven, in understandings of natural catastrophes and personal tragedies, and in attempts to reconcile faith with science.