Secular religion is a system of beliefs held by a society that elevates social ideas, qualities, or commodities to a metaphysical, semidivine status. Often, the group sees itself in terms of a divine image, creating a situation in which, as Émile Durkheim famously said, “society = God.” Various types and degrees of nationalism are a form of secular religion in which a group shows honor, respect, and allegiance to the nation itself as a sacred entity. For large and diverse societies, secular religion can create a powerful and enduring bond among otherwise very different groups of people. Often, philosophical ideas and materialism itself have been at the center of secular religion. One of the most prominent examples of secular religion is nationalism, the belief that the nation-state and its interests are more important than those of local groups. U.S. sociologist Robert Bellah (1967) studied secular religion in the United States and documented the many ways that American society uses religious practices, such as myth, ritual, and sacred space, to elevate the idea of the nation-state. During occasions such as presidential inaugurations and the convocation of Congress, for example, it is routine to use sacred language and prayer, elevating the nation-state to a privileged, sacred status, blessed, ordained, and legitimized by religious imagery. Rituals such as raising the national flag while saying a pledge to the nation-state, flying flags at full versus half-mast, and draping flags over the coffins of deceased service members are practices of secular religion. Burials at nation-state cemeteries such as Arlington National Cemetery may be filled with imagery of secular religion, including a caisson, a bugler, a drummer, and gun salutes. Ethnographic Sketches Día de los Muertos Experience of Marjorie Snipes, chapter author In the Andean highlands of Argentina, most communities celebrate All Souls’ Day, or Día de los Muertos (Day of the Dead), on November 1 and 2 every year. While this Catholic ritual commemorates the recently departed, usually those who have died in the past three years, it also includes elements of Indigenous religious practices and beliefs centered on Pachamama (Mother Earth). This integration of beliefs from more than one religious system is common across cultures and is called syncretism. The practice of Día de los Muertos is a solemn occasion. Families prepare a favorite meal or food items that they associate with the recently departed and set a place setting for their soul (alma). Candles and flowers adorn the elaborately decorated family table. The meal remains available for the soul of the departed from the evening of November 1 until the evening of November 2. During that time, family members meet periodically around the table to offer prayers and to share remembrances of the deceased, and souls are invited to eat and prepare themselves for the journey to the spirit world. Souls of the departed are believed to remain strongly attached to their families and unwilling to leave the living world for three years following death. They must be coaxed by surviving family members to make a peaceful transition to the spirit world, where they can rest. In the southern Andes, many people believe that moths are visual symbols of the soul’s presence. With candles lit throughout the night of November 1, families in rural Andean households often encounter moths. This serves as ritual affirmation. On the evening of November 2, after a last prayer of departure, Andean families in El Angosto will gather the favorite foods of their departed and offer them to Pachamama by piling or burying the food into an altar of rocks. Each household has a family altar near their house, called a mojon, dedicated to Pachamama. It is a cairn predominantly consisting of white rocks, each believed to symbolize the goddess. The rocks may be naturally white, consisting of milky quartz, a common rock in the area, or they may be calcified or even painted white. During fieldwork, I asked people about the importance of the color white, but their answers were similar to the types of answers many of us would give to questions about our traditions: “This is her special color,” “It’s just this way,” or “This is our custom.” These truthful responses represent enculturation. As a scientist, though, I seek connections between the color white, stones, and Pachamama. I suspect there are several reasons that this color first began to be associated with Mother Earth: milky quartz is a common rock in the region and readily available; since the earth is considered to be Pachamama’s body, the white rocks mimic the color of bone; and perhaps most significantly, the color white is associated with breast milk, a characteristic associated specifically with mothers. Understanding symbolism is important because it gives anthropologists a window into what matters most to those we are studying. Figure 13.15 A cairn, or stack of rocks, built alongside the road to Mount Misti in Peru. These stacks of rocks are similar to those created as family altars by Andean families in El Angosto. (credit: “Mount Misti,” by RichardJames1990/flickr, CC-BY-2.0) Mini-Fieldwork Activity Participant Observation: Analysis of a Religious Service Do fieldwork and an analysis of a religious service of your choice. With permission from the religious leader(s), attend the service and practice participant observation. Using what you have learned about sacred place and ritual, analyze the physical environment where the service is occurring. Where is/are the threshold(s)? Where is the axis mundi? How does the built environment contribute to the practice of religion and spiritual exercises? In the service itself, what are the primary themes, and how do different participant constituencies respond to these? Does the service conform to any of the rituals that you studied in this chapter? If so, how? After analyzing the service, reflect on your experience of doing this mini-fieldwork activity.