Although people may – as some psychologists argue -- be born with a tendency to become believers, specific religious traditions are cultural products that must be acquired through learning and socialization. In addition, religious beliefs and behaviors take on different meanings at different ages. This chapter starts with a discussion of religious socialization and the developmental psychology of religion. The chapter includes a detailed section on religious socialization in summer camps. Next, we examine the large body of research on the psychology of prayer. Psychologists of religion argue that even if prayer involves some matters beyond the reach of science, important aspects of the prayer experience can be addressed using good scientific practice. T. M. Luhrmann’s important work is considered in some detail; she argues that, ultimately, through prayer, religious believers start to experience part of their own minds as the presence of God. The chapter concludes with two comprehensive sections on: (1) religious and mystical experiences and (2) identity and religion. For some people, religious identity is closely tied to ethnic, racial, national, professional, and familial identities; indeed, religious identity may be derived from these other identities.

Despite the existence of long-held binaries between secular and sacred, private and public spaces, school and religious literacies in many contemporary societies, the significance of religion and its relationship to education and society more broadly has become increasingly topical. Yet, it is only recently that the investigation of the nexus of discourse and religion in educational practice has started to receive some scholarly attention. In this chapter, religion is understood as a cultural practice, historically situated and embedded in specific local and global contexts. This view of religion stresses the social alongside the subjective or experiential dimensions. It explores how, through active participation and apprenticeship in culturally appropriate practices and behaviors, often mediated intergenerationally, and the mobilization of linguistic and other semiotic resources but also affective, social and material resources, membership in religious communities is constructed and affirmed. The chapter reviews research strands that have explored different aspects of discourse and religion in educational practice as a growing interdisciplinary field. Research strands have examined the place and purpose of religion in general and evangelical Christianity in particular in English Language Teaching (ELT) programs and the interplay of religion and teaching and learning in a wide range of religious and increasingly secular educational contexts. They provide useful insights for scholars of discourse studies into issues of identity, socialization, pedagogy and language policy.

This chapter employs the language socialization approach to analyze the heteroglossic nature of linguistic practices and moral discourses in Sikh history classes at a US gurdwara (Sikh temple). Based on ethnographic audiovisual recordings, observations, and interviews carried out in a Sikh education program over a two-year period, analyses of classroom interactions during educational activities illuminate the semiotic repertoires that shape and reflect notions of ethno-religious identification in a minority community in transition and the multiple discourses tied to community survival. The analysis of classroom interactions reveals the collaborative and, at times, conflictual processes of coming to terms with forging a coherent model of Sikh community norms. The findings demonstrate how postcolonial concepts of modernity and transnational identity formation are reflected in youth experiences and language practices as they grapple with the contemporary sociopolitical landscape of the United States. The chapter provides a unique perspective on links between classroom discourse and diasporic community innovations.