Материал: The Routledge Companion to the Study of Religion by John Hinnells

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Conclusion

The project of empirical mapping remains a crucial one. To cite the editor of this collection one last time, all students of Comparative Religion should seek to ‘get their hands dirty with religion’. Indeed, with its emphasis on the complex continuities and transformations of lived experience, the study of religion and diaspora has already played a significant, but rarely acknowledged, role in taking Religious Studies beyond the outdated World Religions paradigm. Nevertheless, as Hinnells (1997: 683) himself implies, compared to fieldwork based studies, theoretical discussions have not been taken up as vigorously as they might. For example, it is now much clearer that religion has become disembedded from, and can work against, ethnicity at least as much as it works with it (as it does with and against the nation-state). By way of conclusion, then, I want to argue that there is now an opportunity and a need for more intense theoretical reflection on the significant body of data that has been collected over the last twenty years or so.

Flood (1999) maintains that ‘after Phenomenology’, Religious Studies is at something of a theoretical and methodological crossroads and needs to engage more openly across disciplinary boundaries. Given the wide-ranging interest of other disciplines in migration, disapora and transnationalism, and the continuing salience of religion for these issues and related public policies, the study of religion and diaspora ought to be one area where the prospects for such engagement are good. However, it is striking that most of the literature considered here, whether produced by scholars of Religious Studies or the social sciences, still rarely theorises religion with the same level of sophistication as culture, hybridity, ethnicity and so on. Therefore while Religious Studies may begin to relocate in terms of broader disciplinary contexts it must also continue to export more sophisticated accounts of religion to those for whom such a task is less of a priority. Future success in this respect will involve building upon the empirical content of religion and thinking seriously about its relationships to other concepts discussed in this chapter. This could begin to reveal more clearly what work categories associated with religion ‘do’, that is, the ‘uses’ of religious symbols, discourses and practices in particular time-space configurations by embodied constituencies positioned very differently in terms of relations of power (Knott 2005).

Notes

1For other accounts of the Sikh diaspora see the relevant chapters in Ballard (1994), Hinnells (1997; 2010), Cohen (1997; 2008) and Coward et al. (2000), as well as Tatla (1999), Nayar (2004) and Dusenbury (2007).

2For an account of the Irish Catholic diaspora in England see Fielding (1993) and in America see McCaffrey (1997). See also O’Sullivan (2000).

3A number of other resources have been produced including a CD Rom, On Common Ground: World Religions in America, Columbia University Press, 1996 / 2000. See http://www.pluralism.org.

4A pre-publication version of Vertovec (2004) can be downloaded from http://www.transcomm. ox.ac.uk/ the site of the UK Economic and Social Research Council’s completed research programme on transnational communities.

5For the Jewish diaspora, historical and contemporary, see the relevant chapters in Cohen (1997; 2008) and Ter Haar (1998), as well as Barclay (1996), Kaplan (2000), Boyarin and Boyarin (2002) and Gilman (2003). See also the website of ‘Beth Hatefutsoth’, the Museum of the Jewish Diaspora, at http://www.bh.org.il.

6For online copies of his research on diaspora and migration, as well as materials on Buddhism in the West and Tamil Hindus in Germany, see Baumann’s homepage, http://www.baumann-martin. de/. See also Prebish and Baumann (2002) on Buddhism in the West.

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7Ter Haar (1998) notes that the African diaspora in Europe, as opposed to America and the Caribbean, has had rather different experiences. On the former, see also Harris (2006). On the latter, see also the chapters in Hinnells (1997; 2010), as well as Pitts (1993), Murphy (1994), McCarthy Brown (2001) and Trost (2008).

8For a list of the Community Religions Project’s publications see http://www.leeds.ac.uk//trs/irpl/ crp.htm.

9Vertovec’s arguments are expanded in Vertovec (2000). For other accounts of the Hindu diaspora see the relevant chapters in Ballard (1994); Hinnells (1997; 2010), Coward et al. (2000), Alfonso et al. (2004) and Kumar (2006), as well as Burghart (1987) and Waghorne (2004).

10While my search for ‘diaspora religion’ at Amazon online bookstore (24 March 2009) produced 247 results (compared with 106 in 2004), ‘transnational religion’ produced just 47 (compared with 20 in 2004). Of that 47, most were still studies of the more ‘universalising’ traditions, especially Islam and Christianity (mainly Catholicism in America, Europe and China, as well as Pentecostalism in Africa and Latin America). On Latin American Christianity, for example, see Tweed (1997) and Vásquez and Marquardt (2003).

11For Muslim heritage diasporas and transnational Islam, see chapters in Ballard (1994), Hinnells (1997; 2010) and Coward et al. (2000), as well as Metcalf (1996), Mandaville (2001), Haddad and Smith (2002), Werbner (2002) and Cesari and McLoughlin (2005).

12This comparison, minus its Australian dimension, where developments are at an earlier stage, is further developed in Coward et al. (2000). Elsewhere, Ter Haar (1998) attempts a smaller scale mapping of Africans in Europe (Germany, Britain and the Netherlands) and Vertovec (2000) Hindus in the Caribbean and Britain.

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Suggested reading

Alfonso, Carolin, Kokot, Waltraud and Tölölyan, Khachig (eds) (2004) Diaspora, Identity and Religion, London and New York, Routledge.

Edited collection with some contributions by leading scholars of diaspora including a number of chapters on religion and religions.

Baumann, Martin (2000) ‘Diaspora: Genealogies of Semantics and Transcultural Comparison’, Numen, 47, (3), pp. 313–337.

Key journal article by a specialist setting out some of the meanings and uses of the term diaspora in historical and contemporary aspects of the study of religion.

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Cohen, Robin (1997) Global Diasporas: An Introduction, London, Routledge.

Essential overview of the various types of diapsora, both historical and contemporary, with significant updating in terms of approaches to the subject matter for the second edition in 2008.

Hinnells, John R. (ed.) (1997) The New Penguin Handbook of Living Religions, London, Penguin Books. Perhaps the first introduction to the study of religion to include chapters mapping key patterns and trends in the study of ‘diaspora religion’ across various traditions and regions. A third edition with new chapters on diasporas in the West will be published in 2010.

Knott, Kim and McLoughlin, Seán (eds) (2010) Diasporas: Concepts, Identities, Intersections, London, Zed.

Comprehensive collection of concise articles by world-leading and new scholars on all aspects of the study of diaspora including key concepts, multi-disciplinary approaches, trans-regional case studies and new directions for research.

Kumar, Pratap (ed.) (2006) Religious Pluralism in the Diaspora, Leiden, Brill.

Edited collection notable especially for its contributions on Chinese and Japanese-Brazilian disaporas.

Levitt, Peggy (2007) God Needs No Passport: Immigrants and the Changing American Religious Landscape, New York and London, The New Press.

Accessible study of diverse aspects of transnationalism in the everyday cross border religious lives, practices and identities of Brazilian, Indian, Irish and Pakistani immigrants.

Tweed, Thomas A. (2006) Crossing and Dwelling: A Theory of Religion, Cambridge, Massachusetts, and London, Harvard University Press.

A new, challenging, theoretical approach to the study of religion informed by an emphasis on transnational flows of migration.

Vásquez, Manuel A. and Marquardt, Marie F. (2003) Globalizing the Sacred: Religion Across the Americas, New Brunswick, NJ, Rutgers University Press.

Study of transnational religion in the USA and Latin America which also provides a very useful bridge between contemporary cultural theory and the study of religion.

Vertovec, Steven (2004) ‘Religion and diaspora’, in P. Antes, A. W. Geertz and R. Warne (eds), New Approaches to the Study of Religion: Textual, Comparative, Sociological, and Cognitive Approaches, Berlin and New York, Verlag de Gruyter.

Probably the most comprehensive synthesis of key patterns and trends in the literature on religion and diaspora by one of the most prolific experts in the field of migration studies.