Evelina Lundmark: “This is the Face of an Atheist: Performing private truths in precarious publics”
How is atheism enacted as an identity in the contemporary U.S., and what difference has the emergence of digital spaces such as YouTube made in how this identity may be lived out and performed? These are some of the questions that Evelina Lundmark seeks to address in her groundbreaking work, This is...
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| Format: | Electronic Review |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Universitetsforlaget
[2020]
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| In: |
Nordic journal of religion and society
Year: 2020, Volume: 33, Issue: 1, Pages: 62-64 |
| RelBib Classification: | AB Philosophy of religion; criticism of religion; atheism AD Sociology of religion; religious policy KBQ North America |
| Further subjects: | B
Book review
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| Online Access: |
Volltext (Verlag) Volltext (doi) |
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| 520 | |a How is atheism enacted as an identity in the contemporary U.S., and what difference has the emergence of digital spaces such as YouTube made in how this identity may be lived out and performed? These are some of the questions that Evelina Lundmark seeks to address in her groundbreaking work, This is the Face of an Atheist. This project, which represents the first interview-based attempt to understand the identity construction practices of wo/men atheists in digital spaces, utilizes qualitative feminist intertextual analysis (inspired by feminist poststructural discourse analysis) to consider how atheism is performed in the spaces of YouTube. Lundmark analyzed data that included (1) a strategic sample of 60 videos published by wo/men vloggers from or located within the U.S. between 2008 and 2016 in which the vloggers spoke on the topics of atheism and deconversion from Christianity, (2) more than 15,000 comments made to those videos, including interactions between commenters and vloggers, and (3) transcripts from lengthy in-depth interviews she conducted with several of the vloggers of that content. Her aim is to contribute to both digital media studies and to the sociology of religion, and particularly to understandings of the nonreligious and secular as they are co-constructed in digital spaces. | ||
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