Secular Bodies, Affects and Emotions

Monique Scheer is Professor of Historical and Cultural Anthropology at the University of Tübingen, Germany. Nadia Fadil is Associate Professor at the IMMRC (Interculturalism, Migration and Minorities Research Centre) at the Catholic University of Leuven (KU Leuven), Belgium.Birgitte Schepelern Johansen is Associate Professor at Center for Advanced Migration Studies (AMIS), University of Copenhagen, Denmark.

• List of Figures Notes on Contributors Acknowledgements 1 Secular Embodiments: Mapping an Emergent Field Monique Scheer, Birgitte Schepelern Johansen, Nadia Fadil Part 1 Bodies and Other Secular Things2 Contraception and the Coming of Secularism: Reconsidering Reproductive Freedom as Religious Freedom Pamela E. Klassen 3 A Secular Corpse? Tracing Cremation in Nineteenth-Century Italy and Germany Carolin Kosuch 4 Observing the Atheist at Worship: Ways of Seeing the Secular Body Lois Lee 5 Secular Objects and Bodily Affects in the Museum Judith Dehail Part 2 Being Secular6 Formations of a Secular Wedding Katie Aston 7 Complex Feelings: Catholicism, Gender and the Postsecular Subject in Quebec Geraldine Mossiere 8 Secular Self-fashioning against ‘Islamization’: Beauty Practices and the Crafting of Secular Subjectivities among Middle-Class Women in Istanbul Claudia Liebelt 9 Love, War and Secular ‘Reasonableness’ among hilonim in Israel-Palestine Stacey Gutkowski Part 3 Making Secular Citizens10 Secularizing Silent Bodies: Emotional Practices in the Minute’s Silence Karsten Lichau11 Required Romance: On Secular Sensibilities in Recent French Marriage and Immigration Regulations J. A. Selby 12 Quantitative Knowledge Production on Muslims in Europe as a Practice of ‘Secular Suspicion’ Birgitte Schepelern Johansen and Riem Spielhaus 13 Secular Affect and Urban Exclusion: Feelings about Burkas in Public Spaces Marian Burchardt and Mar Griera 14 Afterword: Getting Hold of the Secular Matthew Engelke Notes References Index

This superb collection provides a powerful demonstration of the breadth of thesecular as a key dimension of our feeling and acting as modern human beings. I amaware of no other volume that so amply documents what it is like, not simply to live ina secular age, but to live as a secular person.