Janet Eccles
Biographic Data
| ID | 6339018 |
|---|---|
| NAME | Janet Eccles |
| GIVEN NAMES | Janet |
| FAMILY NAME | Eccles |
| SIGNATURE | ECCLES J |
| AFFILIATIONS | Lancaster University |
| VERIFIED | No |
| TOTAL WORKS | 11 |
| TOTAL CITATIONS | 15 |
| WORKS AS AUTHOR | 11 |
| WORKS AS EDITOR | 0 |
| FIRST PUBLICATION YEAR | 2011 |
| LATEST PUBLICATION YEAR | 2016 |
| H-INDEX | 2 |
Exploring New Monastic Communities
Religion Italian Style
Despite what may be happening in other parts of Western Europe, 80% of Italians, including “stable immigrants” (207), claim they believe in God, compared to 53% of the French, 60% of Belgians, and
Espousing Apostasy and Feminism? Older and Younger British Female Apostates Compared
It has been acknowledged that white western men are more likely to leave their former religion behind (Altemeyer and Hunsberger, 1997, Zuckerman, 2012), or declare themselves of no religion (Brown and Lynch, 2012, Baker and Smith, 2009), than women (Beit-Hallahmi, 2007). But it has not been unknown for women, even in the past, both of the older and younger generations to do the same (Budd 1977; Schwarz 2010). This article, based on two small scal…
Older English churchgoing women as voluntary providers of welfare
The contribution of UK Christian churches to the provision of welfare projects, relying largely on a pool of volunteer labour, has long been recognised by a number of commentators. What is also now recognised is that it is women who have made up and still make up the majority of these volunteers but they are a largely ageing – and declining – population, hence the question arises as to whether most churches in Britain can continue to provide the …
(Dis)Believing and Belonging
The development and public prominence of the ‘New Atheism’ in the West, particularly the UK and USA, since the millennium has occasioned considerable growth in the study of ‘non-religion and secularity’. Such work is uncovering the variety and complexity of associated categories, different public figures, arguments and organizations involved. There has been a concomitant increase in research on youth and religion. As yet, however, little is known…
Changing ‘emotional regimes’
In common with a number of recent studies of religious change that have taken a gendered approach, this article takes older women as its focus and considers the role the emotions play in religious change, adopting Riis and Woodhead’s new conceptual framework of religious emotion. Emotions, they argue, are not merely private, personal and subjective inner states. Rather, emotions are constructed in the interplay between social agents and structure…
Another Kind of Implicitness in Religion
This article considers a group of older women disaffiliates from a Christian church and the use they continue to make of Christian goods and services, although disaffiliated. Davie speaks of “vicarious believers” in a number of recent writings (2000, 2006, 2007a, b): the notion that while people may no longer attend church, they still rely on the vicarious believers to maintain the church, its beliefs and practices, on their behalf. I shall descr…
Another Kind of Implicitness in Religion
This article considers a group of older women disaffiliates from a Christian church and the use they continue to make of Christian goods and services, although disaffiliated. Davie speaks of “vicarious believers” in a number of recent writings (2000, 2006, 2007a, b): the notion that while people may no longer attend church, they still rely on the vicarious believers to maintain the church, its beliefs and practices, on their behalf. I shall descr…
The Religious and Non-Religious Commitments of Older Women in the UK
Recognizing that the use of older typologies to describe current religious and non-religious commitments is inadequate, I describe some newer approaches while also proposing a new typology for older British women. The typology is based on in-depth interviews and participant observation, involving 70 women, aged over 40 and resident in the southern half of the English Lake District. Six ideal types are suggested: embedded belongers, rehabilitated …
Holistic Switchers
This article considers a group of older women who have disaffiliated from the Christian church at some time in their past and who have turned to holistic spiritual practices. I characterize these women as ‘Seekers’ in that they combine their practice with freely chosen elements of Christian beliefs, texts and rituals, albeit much readapted and reinterpreted. A further dimension, however, is shown in their practice of the ethic of care. This value…
Rehabilitated Returners
Much has been written about the persistent and rapid decline of churchgoing among all sections of the British population, women as well as men, although women still constitute the majority in most congregations (Brierley 2003; 2006; Brown 2001; 2006; 2010; Bruce 2002; Crockett & Voas 2006; Heelas & Woodhead 2005; McLeod 2007). Rather less attention has been paid in Britain to returning to churchgoing. The article considers the cases of a small gr…
(Dis)Believing and Belonging
The development and public prominence of the ‘New Atheism’ in the West, particularly the UK and USA, since the millennium has occasioned considerable growth in the study of ‘non-religion and secularity’. Such work is uncovering the variety and complexity of associated categories, different public figures, arguments and organizations involved. There has been a concomitant increase in research on youth and religion. As yet, however, little is known…
The Religious and Non-Religious Commitments of Older Women in the UK
Recognizing that the use of older typologies to describe current religious and non-religious commitments is inadequate, I describe some newer approaches while also proposing a new typology for older British women. The typology is based on in-depth interviews and participant observation, involving 70 women, aged over 40 and resident in the southern half of the English Lake District. Six ideal types are suggested: embedded belongers, rehabilitated …
Espousing Apostasy and Feminism? Older and Younger British Female Apostates Compared
It has been acknowledged that white western men are more likely to leave their former religion behind (Altemeyer and Hunsberger, 1997, Zuckerman, 2012), or declare themselves of no religion (Brown and Lynch, 2012, Baker and Smith, 2009), than women (Beit-Hallahmi, 2007). But it has not been unknown for women, even in the past, both of the older and younger generations to do the same (Budd 1977; Schwarz 2010). This article, based on two small scal…
Rehabilitated Returners
Much has been written about the persistent and rapid decline of churchgoing among all sections of the British population, women as well as men, although women still constitute the majority in most congregations (Brierley 2003; 2006; Brown 2001; 2006; 2010; Bruce 2002; Crockett & Voas 2006; Heelas & Woodhead 2005; McLeod 2007). Rather less attention has been paid in Britain to returning to churchgoing. The article considers the cases of a small gr…
Holistic Switchers
This article considers a group of older women who have disaffiliated from the Christian church at some time in their past and who have turned to holistic spiritual practices. I characterize these women as ‘Seekers’ in that they combine their practice with freely chosen elements of Christian beliefs, texts and rituals, albeit much readapted and reinterpreted. A further dimension, however, is shown in their practice of the ethic of care. This value…
Rehabilitated Returners
Much has been written about the persistent and rapid decline of churchgoing among all sections of the British population, women as well as men, although women still constitute the majority in most congregations (Brierley 2003; 2006; Brown 2001; 2006; 2010; Bruce 2002; Crockett & Voas 2006; Heelas & Woodhead 2005; McLeod 2007). Rather less attention has been paid in Britain to returning to churchgoing. The article considers the cases of a small gr…
Changing ‘emotional regimes’
In common with a number of recent studies of religious change that have taken a gendered approach, this article takes older women as its focus and considers the role the emotions play in religious change, adopting Riis and Woodhead’s new conceptual framework of religious emotion. Emotions, they argue, are not merely private, personal and subjective inner states. Rather, emotions are constructed in the interplay between social agents and structure…
Another Kind of Implicitness in Religion
This article considers a group of older women disaffiliates from a Christian church and the use they continue to make of Christian goods and services, although disaffiliated. Davie speaks of “vicarious believers” in a number of recent writings (2000, 2006, 2007a, b): the notion that while people may no longer attend church, they still rely on the vicarious believers to maintain the church, its beliefs and practices, on their behalf. I shall descr…
Another Kind of Implicitness in Religion
This article considers a group of older women disaffiliates from a Christian church and the use they continue to make of Christian goods and services, although disaffiliated. Davie speaks of “vicarious believers” in a number of recent writings (2000, 2006, 2007a, b): the notion that while people may no longer attend church, they still rely on the vicarious believers to maintain the church, its beliefs and practices, on their behalf. I shall descr…
The Religious and Non-Religious Commitments of Older Women in the UK
Recognizing that the use of older typologies to describe current religious and non-religious commitments is inadequate, I describe some newer approaches while also proposing a new typology for older British women. The typology is based on in-depth interviews and participant observation, involving 70 women, aged over 40 and resident in the southern half of the English Lake District. Six ideal types are suggested: embedded belongers, rehabilitated …
(Dis)Believing and Belonging
The development and public prominence of the ‘New Atheism’ in the West, particularly the UK and USA, since the millennium has occasioned considerable growth in the study of ‘non-religion and secularity’. Such work is uncovering the variety and complexity of associated categories, different public figures, arguments and organizations involved. There has been a concomitant increase in research on youth and religion. As yet, however, little is known…
Older English churchgoing women as voluntary providers of welfare
The contribution of UK Christian churches to the provision of welfare projects, relying largely on a pool of volunteer labour, has long been recognised by a number of commentators. What is also now recognised is that it is women who have made up and still make up the majority of these volunteers but they are a largely ageing – and declining – population, hence the question arises as to whether most churches in Britain can continue to provide the …
Religion Italian Style
Despite what may be happening in other parts of Western Europe, 80% of Italians, including “stable immigrants” (207), claim they believe in God, compared to 53% of the French, 60% of Belgians, and
Espousing Apostasy and Feminism? Older and Younger British Female Apostates Compared
It has been acknowledged that white western men are more likely to leave their former religion behind (Altemeyer and Hunsberger, 1997, Zuckerman, 2012), or declare themselves of no religion (Brown and Lynch, 2012, Baker and Smith, 2009), than women (Beit-Hallahmi, 2007). But it has not been unknown for women, even in the past, both of the older and younger generations to do the same (Budd 1977; Schwarz 2010). This article, based on two small scal…
Exploring New Monastic Communities
Sociology (11 works) · Religion and Society Interactions (10 works) · Philosophy (8 works) · Religion, Society, and Development (8 works) · Religion, Spirituality, and Psychology (8 works) · Gender Studies (7 works) · Psychology (6 works) · Social Psychology (6 works) · Aesthetics (5 works) · Law (5 works)