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The typology proposed in this chapter is the result of a transnational study that was carried out in the years from 2006 to 2013. It had been motivated by media reports on atheist activism in Germany, in particular the staging of so-called “religion-free zones” during the Catholic World Youth Day festival in Cologne in 2005. It was reported that this activism was carried out by secularist organizations, some of which had been in existence for many years. Initial research made it clear that little was known about these organizations, their networks, activities, and supporters, despite the fact that they might qualify as a social movement. Furthermore, the early stages of the conception of this project coincided with the popularization of the term “new atheism” by Gary Wolf (2006) and the ensuing reports and debate on the authors and books labeled as such. This, too, pointed to the existence of a secularist movement, an international one at that, which seemed to be experiencing a wave of mobilization at the time. The aim of this research project, as it was conceptualized back then, was twofold. On the one hand, it was conceived to map and delineate the field of secularist, humanist, atheist, and freethought (what the previous chapter called SHAF) organizations in parts of the Western world, and to argue for its classification as a social movement. Germany and the United States, with their marked differences regarding private religiosity and church-state separation, were chosen as representative cases from both sides of the secular/religious divide within the West. On the other hand, the aim was to investigate the motives and biographies of the members of a certain type of those organizations in both countries. Who are those people who, despite having grown up and living under very different socio-religious conditions, feature the commonality of not only being nonreligious, but of being a member of organized atheism? Over the years during which this particular study was carried out, the research landscape on nonreligion, secularity, and organized atheism has changed dramatically. While at the study’s inception such an academic field was almost nonexistent, the phenomenon of “new atheism” prompted an explosion of research activity in this area within a number of different scientific disciplines

A Typology of Organized Atheists and Secularists in Germany and the United States