While Meredith McGuire's book, Lived Religion: Faith and Practice in Everyday Life (McGuire 2008) was not published until 2008, she and others in sociology had already been contributing important research on healing rituals and devotions to saints, family life and gender, immigrant religion, and new religious movements.4 This is work that has spanned disciplines, with some of the most important contributions coming from religious studies and social historians (e.g., Griffith 2004; McDannell 1995; Orsi 1985; Ronald 2012). Domains that are less often sacralized should not be ignored, though. Our disciplinary lineage has blessed us with a picture of religion probably best suited to recognizing Waldo's white male self. The way we understand the presence of religion in everyday life depends on recognizing it in the social processes where it is created and deployed. Some of the key features included trade and agriculture, religion, water management, and the social structure. Whether or not the people actually identified with the very same religious tradition, they told us that this friend was “like me” religiously, and that shared spiritual sensibility had consequences.10 People who perceive each other as spiritually similar were more likely to report having conversations about religious and spiritual topics, and people who have such conversations were more likely to see religious and spiritual dimensions in their working lives. One of the most striking results of a research project that was looking for everyday religion was the degree to which participation in organized religion shapes those everyday practices and conversations. Even stories about the work itself were likely to be told as collective stories—not what I do, but what we do. We are also learning that Waldo can be something of a shape shifter. Religion can have a significant impact on the way a person lives and experiences life. In part, this is simply a matter of each researcher doing her or his homework in reading the existing literature; but with work scattered across traditions, continents, and disciplines, it is all too easy to miss important contributions. Religion is defined as “the belief in and worship of a superhuman controlling power, especially a personal God or gods.” (Oxford Dictionaries, 1). In the early 1990s, David Hall's collection of essays by social historians and sociologists brought the term into the academic vernacular (Hall 1997). Zeus 2. Emile Durkheim's focus was on social solidarity, but he pointed in vivid detail to the lived experience of ritual participation—what he called “collective effervescence” (Durkheim 1964). Just as we should not expect religion to be everywhere, we should also not expect it to stay in its predictable corner. A few recent studies have paid attention to the relational dimension, however (Hodson 2004; Pettinger 2005; Watson 2009), and it seems to me worth remembering the early lessons from the Hawthorne studies about how everyday life in the workplace is structured. Both religions are monotheistic, meaning, focus on ethical self-cultivation and the achievement of piety. Both approved traditional practices and new innovations may be “lived.” Waldo may be placing flowers on the spontaneous shrine in the marketplace, but he may also be at shul. For Christians, the hope that sustains them is the hope for the speedy second coming of Jesus as the Christ and eternal life in Heaven. Finding religion in everyday life means looking wherever and however we find people invoking a sacred presence. Artemis 11. Work that involves service to others or that explores the realms of beauty and imagination seems to invite spiritual definition and reflection, for instance.8 Work that deals with the limits of human existence was more likely to be narrated as a spiritual pursuit, as well. The way we understand the presence of religion in everyday life depends on recognizing it in the social processes where it is created and deployed. Hades 12. The religion people live everyday weaves in and out of the language and symbols and interactions of public spaces and bureaucratized institutions. The conversations inside the religious community are full of the stuff of everyday life, with mundane and sacred realities intermingling here no less than they do everywhere else. Oxford University Press is a department of the University of Oxford. This is a slightly revised version of the talk presented to the Association for the Sociology of Religion, meeting in New York, in August 2013. 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