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Child sponsorship emerged from nineteenth-century Protestant missions to become one of today's most profitable private fundraising tools in organizations including World Vision, Compassion International, and ChildFund. Investigating two centuries of sponsorship and its related practices in American living rooms, churches, and shopping malls, this book reveals the myriad ways that Christians who don't travel outside of the United States cultivate global sensibilities. The book traces the movement of money, letters, and images, along with a wide array of sponsorship's lesser-known embodied and aesthetic techniques, such as playacting, hymn singing, eating, and fasting. It shows how, through this process, U.S. Christians attempt to hone globalism of a particular sort by oscillating between the sensory experiences of a God's eye view and the intimacy of human relatedness. These global aspirations are buoyed by grand hopes and subject to intractable limitations, since they so often rely on the inequities they claim to redress. Based on extensive interviews, archival research, and fieldwork, the book explores how U.S. Christians imagine and experience the world without ever leaving home.

This book chronicles and examines the efforts, stories, arguments, and strategies of individuals and organizations doing Muslim anti-domestic violence work in the United States. Looking at connections among ethical practices, gender norms, and religious interpretation, the book demonstrates how Muslim advocates mobilize a rich religious tradition in community efforts against domestic violence, and identify religion and culture as resources or roadblocks to prevent harm and to restore family peace. The book paints a vivid picture of the challenges such advocacy work encounters. The insecurities of American Muslim communities facing intolerance and Islamophobia lead to additional challenges in acknowledging and confronting problems of spousal abuse, and the book reveals how Muslim anti-domestic violence workers combine the methods of the mainstream secular anti-domestic violence movement with Muslim perspectives and interpretations. Identifying a range of Muslim anti-domestic violence approaches, the book argues that at certain times and in certain situations it may be imperative to combat domestic abuse by endorsing notions of “protective patriarchy”—even though service providers may hold feminist views critical of patriarchal assumptions. It links Muslim advocacy efforts to the larger domestic violence crisis in the United States, and shows how, through extensive family and community networks, advocates participate in and further debates about family, gender, and marriage in global Muslim communities. Highlighting the place of Islam as an American religion, the book delves into the efforts made by Muslim Americans against domestic violence and the ways this refashions the society at large.

It is now a common refrain among liberals that Christian Right pastors and television pundits have hijacked evangelical Christianity for partisan gain. This book challenges this notion, arguing that the hijacking metaphor paints a fundamentally distorted picture of how evangelical churches have become politicized. The book reveals how the powerful coalition between evangelicals and the Republican Party is not merely a creation of political elites who have framed conservative issues in religious language, but is anchored in the lives of local congregations. Drawing on research at evangelical churches near the U.S. border with Canada, this book compares how American and Canadian evangelicals talk about politics in congregational settings. While Canadian evangelicals share the same theology and conservative moral attitudes as their American counterparts, their politics are quite different. On the U.S. side of the border, political conservatism is woven into the very fabric of everyday religious practice. The book shows how subtle partisan cues emerge in small group interactions as members define how “we Christians” should relate to others in the broader civic arena, while liberals are cast in the role of adversaries. It explains how the most explicit partisan cues come not from clergy but rather from lay opinion leaders who help their less politically engaged peers to link evangelical identity to conservative politics. This book demonstrates how deep the ties remain between political conservatism and evangelical Christianity in America.

How do American parents pass their religion on to their children? At a time of overall decline of traditional religion and an increased interest in personal “spirituality,” this book investigates the ways that parents transmit religious beliefs, values, and practices to their kids. We know that parents are the most important influence on their children's religious lives, yet parents have been virtually ignored in previous work on religious socialization. The book explores American parents' strategies, experiences, beliefs, and anxieties regarding religious transmission through hundreds of in-depth interviews that span religious traditions, social classes, and family types all around the country. Throughout we hear the voices of evangelical, Catholic, Mormon, mainline and black Protestant, Jewish, Muslim, Hindu, and Buddhist parents and discover that, despite massive diversity, American parents share a nearly identical approach to socializing their children religiously. For almost all, religion is important for the foundation it provides for becoming one's best self on life's difficult journey. Religion is primarily a resource for navigating the challenges of this life, not preparing for an afterlife. Parents view it as their job, not religious professionals', to ground their children in life-enhancing religious values that provide resilience, morality, and a sense of purpose. Challenging longstanding sociological and anthropological assumptions about culture, the book demonstrates that parents of highly dissimilar backgrounds share the same “cultural models” when passing on religion to their children.

Over the past two decades, a growing number of Christians in England have gone to court to enforce their right to religious liberty. Funded by conservative lobby groups and influenced by the legal strategies of their American peers, these claimants — registrars who conscientiously object to performing the marriages of same-sex couples, say, or employees asking for exceptions to uniform policies that forbid visible crucifixes — highlight the uneasy truce between law and religion in a country that maintains an established Church but is wary of public displays of religious conviction. This book charts the changing place of public Christianity in England through the rise of Christian political activism and litigation. The book explores the ideas and contested reception of this ostensibly American-inspired legal rhetoric. It argues that legal challenges aimed at protecting “Christian values” ultimately jeopardize those values, as moralities woven into the fabric of English national life are filtered from their quotidian context and rebranded as the niche interests of a cultural minority. By framing certain moral practices as specifically Christian, these activists present their religious convictions as something increasingly set apart from broader English culture, thereby hastening the secularization they seek to counter. The book offers a unique look at how Christian politico-legal activism in England simultaneously responds to and constitutes the religious life of a nation.

Religion is commonly viewed as something that people practice, whether in the presence of others or alone. But what do we mean exactly by “practice”? What approaches help to answer this question? This book delves into the central concepts, arguments, and tools used to understand religion today. Throughout the past few decades, the study of religion has shifted away from essentialist arguments that grandly purport to explain what religion is and why it exists. Instead, using methods from anthropology, psychology, religious studies, and sociology, scholars now focus on what people do and say: their daily religious habits, routines, improvisations, and adaptations. The book shows how four intersecting areas of inquiry—situations, intentions, feelings, and bodies—shed important light on religious practice, and it explores such topics as the role of religious experiences in sacred spaces, gendered social relationships, educational settings, the arts, meditation, and ritual. The book provides insights into the diverse ways that religion manifests in ordinary life.