Migration and Religion

Edited by the late James A. Beckford, formerly Professor Emeritus, University of Warwick, UK

• Contents:AcknowledgementsIntroduction James BeckfordPART IOVERVIEWS OF MIGRATION AND RELIGION1. Phillip Connor (2009), ‘International Migration and Religious Participation: The Mediating Impact of Individual and Contextual Effects’, Sociological Forum, 24 (4), December, 779–8032. Peggy Levitt (2003), ‘“You Know, Abraham Was Really the First Immigrant": Religion and Transnational Migration’, International Migration Review, 37 (3), Fall, 847–73PART IIHISTORICAL PERSPECTIVES3. Virginia DeJohn Anderson (1985), ‘Migrants and Motives: Religion and the Settlement of New England, 1630-1640’, New England Quarterly, 58 (3), September, 339–834. Nicole Immig (2009), ‘The “New” Muslim Minorities in Greece: Between Emigration and Political Participation, 1881-1886’, Journal of Muslim Minority Affairs, 29 (4), December, 511–225. Barbara Dietz (2003), ‘Jewish Immigrants from the Former Soviet Union in Germany: History, Politics and Social Integration’, East European Jewish Affairs 33 (2), Winter, 7–196. Fred. E. Woods and Nicholas J. Evans (2002), ‘Latter-day Saint Scandinavian Migration through Hull, England, 1852–1894’, BYU Studies, 41 (4), 75–102PART IIITRANSNATIONAL AND GLOBAL DIMENSIONS 7. Gamze Avci (2005), ‘Religion, Transnationalism and Turks in Europe’, Turkish Studies, 6 (2), June, 201–138. John R. Bowen (2004), ‘Beyond Migration: Islam as a Transnational Public Space’, Journal of Ethnic and Migration Studies, 30 (5), September, 879–949. Luann Good Gingrich and Kerry Preibisch (2010), ‘Migration as Preservation and Loss: The Paradox of Transnational Living for Low German Mennonite Women’, Journal of Ethnic and Migration Studies, 36 (9), November, 1499–51810. Paul Christopher Johnson (2002), ‘Migrating Bodies, Circulating Signs: Brazilian Candomblé, the Garifuna of the Caribbean, and the Category of Indigenous Religions’, History of Religions, 41 (4), May, 301–27PART IVGENDER RELATIONS 11. Celia McMichael (2002), ‘"Everywhere is Allah's Place": Islam and the Everyday Life of Somali Women in Melbourne, Australia’, Journal of Refugee Studies, 15 (2), 171–8812. Alicia Re Cruz (1998), ‘Migrant Women Crossing Borders: The Role of Gender and Religion in Internal and External Mexican Migration’, Journal of Borderlands Studies, 13 (2), Fall, 83–9713. Catharina P. Williams (2008), ‘Female Transnational Migration, Religion and Subjectivity: The Case of Indonesian Domestic Workers’, Asia Pacific Viewpoint, 49 (3), December, 344–5314. Jeanne Rey (2013), ‘Mermaids and Spirit Spouses: Rituals as Technologies of Gender in Transnational African Pentecostal Spaces’, Religion and Gender, 3 (1), 60–75PART VCONTEXTS OF RECEPTION 15. Phillip Connor (2010), ‘Contexts of Immigrant Receptivity and Immigrant Religious Outcomes: The Case of Muslims in Western Europe’, Ethnic and Racial Studies, 33 (3), March, 376–40316. Elena Fiddian-Qasmiyeh and Yousif M. Qasmiyeh (2010), ‘Muslim Asylum-Seekers and Refugees: Negotiating Identity, Politics and Religion in the UK’, Journal of Refugee Studies, 23 (3), 294–31417. Nancy Foner and Richard Alba (2008), ‘Immigrant Religion in the U.S. and Western Europe: Bridge or Barrier to Inclusion?’, International Migration Review, 42 (2), Summer, 360–9218. Margarita A. Mooney (2013), ‘Religion as A Context of Reception: The Case of Haitian Immigrants in Miami, Montreal and Paris’, International Migration, 51 (3), June, 99–11219. Dianna J. Shandy (2002), ‘Nuer Christians in America’, Journal of Refugee Studies, 15 (2), 213–21PART VIRELIGIOUS IDENTIFICATION AND PRACTICE20. Ilana Redstone Akresh (2011), ‘Immigrants’ Religious Participation in the United States’, Ethnic and Racial Studies, 34 (4), April, 643–6121. Carolyn Chen (2006), ‘From Filial Piety to Religious Piety: Evangelical Christianity Reconstructing Taiwanese Immigrant Families in the United States’, International Migration Review, 40 (3), Fall, 573–60222. Valerie A. Lewis and Ridhi Kashyap (2013), ‘Piety in a Secular Society: Migration, Religiosity, and Islam in Britain’, International Migration, 51 (3), June, 57–6623. Mieke Maliepaard and Marcel Lubbers (2013), ‘Parental Religious Transmission after Migration: The Case of Dutch Muslims’, Journal of Ethnic and Migration Studies, 39 (3), 425–4224. Pyong Gap Min and Dae Young Kim (2005), ‘Intergenerational Transmission of Religion and Culture: Korean Protestants in the U.S.’, Sociology of Religion, 66 (3), Autumn, 263–8225. Clara Saraiva (2008), ‘Transnational Migrants and Transnational Spirits: An African Religion in Lisbon’, Journal of Ethnic and Migration Studies, 34 (2), March, 253–6926. Marwa Shoeb, Harvey M. Weinstein and Jodi Halpern (2007), ‘Living in Religious Time and Space: Iraqi Refugees in Dearborn, Michigan’, Journal of Refugee Studies, 20 (3), 441–6027. Miki Talebi and Michel Desjardins (2012), ‘The Immigration Experience of Iranian Baha'is in Saskatchewan: The Reconstruction of Their Existence, Faith, and Religious Experience’, Journal of Religion and Health, 51 (2), June, 293–30928. Susana Trovão (2012), ‘Religion and Civic Participation among the Children of Immigrants: Insights from the Postcolonial Portuguese Context’, Journal of Ethnic and Migration Studies, 38 (5), May, 851–6829. Manuel A. Vásquez (2009), ‘The Global Portability of Pneumatic Christianity: Comparing African and Latin American Pentecostalisms’, African Studies, 68 (2), August, 273–8630. Frank Usarski (2008), ‘“The Last Missionary to Leave the Temple Should Turn Off the Light”. Sociological Remarks on the Decline of Japanese “Immigrant” Buddhism in Brazil’, Japanese Journal of Religious Studies, 35 (1), 39–59IndexVolume IIIntroduction An introduction by the editor appears in Volume IPART IINTEGRATION STRATEGIES 1. Sebnem Koser Akcapar (2006), ‘Conversion as a Migration Strategy in a Transit Country: Iranian Shiites becoming Christians in Turkey’, International Migration Review, 40 (4), Winter, 817–532. Susana Molins Lliteras (2009), ‘A Path to Integration: Senegalese Tijanis in Cape Town’, African Studies, 68 (2), August, 215–333. Marc Sommers (2001), ‘Young, Male and Pentecostal: Urban Refugees in Dar es Salaam, Tanzania’, Journal of Refugee Studies, 14 (4), 347–704. Manuel A. Vásquez and Kim Knott (2014), ‘Three Dimensions of Religious Place Making in Diaspora’, Global Networks, 14 (3), July, 326–47PART IIRELIGIOUS AS RESOURCE 5. James R. Cochrane (2006), ‘Religion in the Health of Migrant Communities: Asset or Deficit?’, Journal of Ethnic and Migration Studies, 32 (4), May, 715–366. Douglas S. Massey and Monica Espinosa Higgins (2011), ‘The Effect of Immigration on Religious Belief and Practice: A Theologizing or Alienating Experience?’, Social Science Research, 40 (5), September, 1371–897. Damaris Seleina Parsitau (2011), ‘The Role of Faith and Faith-Based Organizations among Internally Displaced Persons in Kenya’, Journal of Refugee Studies, 24 (3), 493–5128. Peter van der Veer (2002), ‘Transnational Religion: Hindu and Muslim Movements’, Global Networks, 2 (2), 95–109PART IIIPOLICIES AND SERVICES9. Paul Bramadat (2014), ‘Don’t Ask, Don’t Tell: Refugee Settlement and Religion in British Columbia’, Journal of the American Academy of Religion, 82 (4), December, 907–3710. Jessica Eby, Erika Iverson, Jenifer Smyers and Erol Kekic (2011), ‘The Faith Community’s Role in Refugee Resettlement in the United States’, Journal of Refugee Studies, 24 (3), 586–60511. Elźbieta M. Goździak (2002), ‘Spiritual Emergency Room: The Role of Spirituality and Religion in the Resettlement of Kosovar Albanians’, Journal of Refugee Studies, 15 (2), 136–5212. Alexander Horstmann (2011), ‘Ethical Dilemmas and Identifications of Faith-Based Humanitarian Organizations in the Karen Refugee Crisis’, Journal of Refugee Studies, 24 (3), 514–3213. Nkwachukwu Orji (2011), ‘Faith-Based Aid to People Affected by Conflict in Jos, Nigeria: An Analysis of the Role of Christian and Muslim Organizations’, Journal of Refugee Studies, 24 (3), 474–9214. Matthias Koenig (2005), ‘Incorporating Muslim Migrants in Western Nation States: A Comparison of the United Kingdom, France, and Germany’, Journal of International Migration and Integration, 6 (2), Spring, 219–3415. Michal Kravel-Tovi (2012), ‘“National Mission”: Biopolitics, Non-Jewish Immigration and Jewish Conversion Policy in Contemporary Israel’, Ethnic and Racial Studies, 35 (4), April, 737–5616. Jeremy Northcote, Peter Hancock and Suzy Casimiro (2006), ‘Breaking the Isolation Cycle: The Experience of Muslim Refugee Women in Australia’, Asian and Pacific Migration Journal, 15 (2), 177–99PART IVECONOMICS AND WORK17. Phillip Connor and Matthias Koenig (2013), ‘Bridges and Barriers: Religion and Immigrant Occupational Attainment across Integration Contexts’, International Migration Review, 47 (1), Spring, 3–3818. Rebecca Raijman, Silvina Schammah-Gesser and Adriana Kemp (2003), ‘International Migration, Domestic Work, and Care Work: Undocumented Latina Migrants in Israel’, Gender & Society, 17 (5), October, 727–4919. Samadia Sadouni (2009), ‘“God is not Unemployed”: Journeys of Somali Refugees in Johannesburg’, African Studies, 68 (2), August, 235–4920. Claudia Smith Kelly and Blen Solomon (2009), ‘The Influence of Religion on Remittances Sent to Relatives and Friends Back Home’, Journal of Business and Economics Research, 7 (1), January, 91–101PART VRELIGIOUS ORGANISATIONS AND PROFESSIONALS 21. Michael Baffoe (2013), ‘Spiritual Well-Being and Fulfilment, or Exploitation by a Few Smart Ones? The Proliferation of Christian Churches in West African Immigrant Communities in Canada’, Mediterranean Journal of Social Sciences, 4 (1), January, 305–1622. Denis Kim (2011), ‘Catalysers in the Promotion of Migrants’ Rights: Church-Based NGOs in South Korea’, Journal of Ethnic and Migration Studies, 37 (10), December, 1649–6723. Margarita Mooney (2006), ‘The Catholic Bishops Conferences of the United States and France: Engaging Immigration as a Public Issue’, American Behavioral Scientist, 49 (11), July, 1455–7024. Julia Mourāo Permoser, Sieglinde Rosenberger and Kristina Stoeckl (2010), ‘Religious Organisations as Political Actors in the Context of Migration: Islam and Orthodoxy in Austria’, Journal of Ethnic and Migration Studies, 36 (9), November, 1463–8125. Albert Kraler (2007), ‘The Political Accommodation of Immigrant Religious Practices: The Case of Special Admission Rules for Ministers of Religion’, Journal of Ethnic and Migration Studies, 33 (6), August, 945–6326. Mäité Maskens (2012), ‘Mobility among Pentecostal Pastors and Migratory “Miracles”’, Canadian Journal of African Studies, 46 (3), December, 397–409PART VISPACE AND CULTURE 27. John Eade (2012), ‘Religion, Home-Making and Migration Across A Globalising City: Responding to Mobility in London’, Culture and Religion, 13 (4), December, 469–8328. David Garbin (2012), ‘Marching for God in the Global City: Public Space, Religion and Diasporic Identities in a Transnational African Church’, Culture and Religion, 13 (4), December, 425–4729. Amber Gemmeke (2011), ‘Enchantment, Migration and Media: Marabouts in Senegal and in the Netherlands’, European Journal of Cultural Studies, 14 (6), December, 685–70430. Marcel Maussen (2007), ‘Islamic Presence and Mosque Establishment in France: Colonialism, Arrangements for Guest Workers and Citizenship’, Journal of Ethnic and Migration Studies, 33 (6), August, 981–1002PART VIITHEOLOGICAL INTERPRETATIONS 31. Jacqueline Hagan (2006), ‘Making Theological Sense of the Migration Journey from Latin America: Catholic, Protestant, and Interfaith Perspectives’, American Behavioral Scientist, 49 (11), July, 1554–7332. Caroline Jeannerat (2009), ‘Of Lizards, Misfortune and Deliverance: Pentecostal Soteriology in the Life of a Migrant’, African Studies, 68 (2), August, 251–7133. Gemma Tulud Cruz (2006), ‘Faith on the Edge: Religion and Women in the Context of Migration’, Feminist Theology, 15 (1), 9–25PART VIIICONTROVERSIES 34. Florence Bergeaud-Blackler (2007), ‘New Challenges for Islamic Ritual Slaughter: A European Perspective’, Journal of Ethnic and Migration Studies 33 (6), August, 965–8035. Annick Germain and Julie Elizabeth Gagnon (2003), ‘Minority Places of Worship and Zoning Dilemmas in Montréal’, Planning Theory and Practice, 4 (3), September, 295–31836. Chantal Saint-Blancat and Ottavia Schmidt di Friedberg (2005), ‘Why are Mosques a Problem? Local Politics and Fear of Islam in Northern Italy’, Journal of Ethnic and Migration Studies, 31 (6), November, 1083–104Index