Albanese Religion

Catherine L. Albanese defines religion as a “system of symbols by means of which people orient themselves in the world with references to both ordinary and extraordinary powers, meanings, and values” (America: Religions and Religion). Albanese’s definition may seem vague, but when comparing religions from all over the world, the less detailed the definitions is the better it suits every religion. Religions such as Hopi and Hinduism challenge the idea of religion in western culture and therefore do not necessarily fit into the same box that one might put Christianity and Islam; yet they are still religions. With this being said, Albanese’s definition best incorporates the religions of the world by focusing on the social (community), the material

Both Confucianism and Daoism believe in ghosts and spirits of ancestors that can hinder or help the lives of their descendants, interacting with extraordinary forces of the universe (Brodd, 281). Many temples in China were created not as a space for religious people to dwell but as a space for the ancestors occupy; however, some religious rituals take place in these temples. The Yin-Yang symbol is also a key aspect of Chinese religion, symbolizing the balance between harmony and chaos on Earth and with the divine (Brodd, 280). Similarly, Shinto myths state how Japan is the chosen island of the gods (The Creation of Japan, Fieser, 228). Symbols such as the torii arches represent the entrance to a sacred place, and jinja, or the “dwelling places of the kami,” can be represented by aspects of nature (Brodd, 326). Both Chinese and Japanese religions come together as a community and experience the mythical aspect of religion, whether it be through operas, prayers, or sacred

Albanese’s definition of religion that focuses on the social (community), the material (symbols), and the mythical (extraordinary) dimensions of religion best incorporates religions from all over the world. Western religions such as Christianity, Islam, and Judaism fit easily into the mold that Albanese lays out, while practices such as Native American, African Diaspora, Chinese, and Japanese religions manage to squeeze into the mold in more obscure ways. Each of these religious practices contain elements of community, symbolism, and interaction with the extraordinary, from the Native American “dama” ritual to Christianity’s creation narrative to Daoism’s Yin-Yang symbol. Although religions from India, such as Hinduism and Buddhism, might be used as counter examples, these religious practices ultimately touch on each aspect of Albanese’s definition. Buddhism and Jainism still acknowledge supernatural forces even though they are not a main focus. Hinduism still is a community of believers even though they accept all religions to be a part of their own. With all this being said, Albanese’s definition of religion is just vague enough. By only focusing on three religious dimensions instead of all seven, all the religious traditions studied in this class can, in fact, be labeled