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/ 16
10
Religion and Globalization
‘The social sien frelon i ld
that has pled a erly inperant ole a
stoping te contemporary scbolwy under:
Sung of globalisation Untortnaey, this
is ruely openly sctaoweded Ie response,
‘his chapter highlphs his conibuson while
also presenting an overview of mostly ~ but
nocerchsivlysocslgiea contributions o
the religion globalization problematic, For
these pupoes the chapters ogaized nsf.
lows nthe opening section, oe an ves
view ‘of the variout dscipinay and
Interdcpiary fel atd the aye these
Ive responded and contribute! tbe prot
Jemate of sloblon, The discaston
focuses moe lost nthe fel of soilogy
oeligio, where th dina of the se
lntzaton pratigm. sores wer. Seay
‘The net section expands into conrnporary
‘asus and research agenda tht ineogale
the relationship berween religion and global
‘zation and presents diferent interpretations of
‘his elanhip In he il sto, rea-
tively eset research agenda ae preset:
trasbtional religion and the relaonstip
Victor Roudometof
tween religion wd cule, By way of
inodaction, i i eially important that
the readers aware ta tis chapter doesnot
tempt to epithe totaly of conten.
rary scholarly agendas that pertain (ote
Study of religion a such Rather, accor
nee with thin volume's focus, it only
Adresses at portion of the voluminous
literature on religion ha is engaged with
lobalizason
‘cRoss.oiseipLiNaRY
‘CONSIDERATIONS: BEYOND THE
SECULARIZATION DEBATE.
The study of religion i an ine: of ros
espn ees of ng (Crfod 3001)
‘AS such, i has not alvays bon sccessly
incorporved into socal sete disciplines
inna 2010: 6 stuemen that sology,
Pryebology, history, philosophy departnents
fn the twetith and tweny-fist centres
Ihave moved religious studies towards te
magn of ther subj i teling a8 {THE SAGE HANDBOOK OF GLOBALZATION
‘his historical if betwesn the stay of
selgion and the sci) sieaces is apy
reflected in the Biel's organizational stuc-
‘ure. Major scolar asoitions ~ such a
the American Acai of Religion (AR),
the Socey forte Siete Stay of Religion
(SSSR) an the Assocation for Sociology of
Religion (ASR) ~ hve msintind terns
‘uta atopy. Indicative, the American
Seciologie! Asociton’s (ASA) Sociology
Gf Rebgion Section was foie’ oly in
1994, in eho contrast, the SSSR. was
‘unded io 194 andthe ASR was funded a
938 asthe American Caboie Secaogiat
Soci The ASR's anmal meetings take
Place concurcaty with the ASA annual
Inetings but ate orsnized independent
Both the US-tased ASR and the Baropeat
International Society for the Sociology of
Religion (ISSR) initally had rong Catbolic
coansctoor. The ISSR developed «mote
fcciasleniic onecttion gradually ver
‘he second ha ofthe twentieth est (Ct
tsloverie ee Dobbelere, 2000), Although
‘Bose relipousorganiotonal ia ences ia
‘ily Ted to clave manganite vis
‘mainstream sociology, the Held bat boca
‘emore cena to socklogy sd other soa
sciences sine te 1980s
For most of the ewenith cena, the
research agenda of he roi scinees fas
‘oc commited ne deta over seal
ow (Tamer, 2009: Yoram overview of the
fc se Tuer 20108). Social seers have
sed debated the sop, nase, exe and
preter of seclaraston in an eft 10
tive be overall pats andor tector
of the modera werd tially seston
theory hada song flowing, but ove tie it
vas Superseded by te-evaltons fvousble
‘0 the seeps of the tculiriztion esis
Berga ea, 1999, Berge, 2002; Socolgy
of Raion, 1999). Ces posse vars
Process and tendencies tt peated
htgnte secuarsang tendencies No. fll
stcount can be olferad he but a bet
Feeount of some. infest sltratves
includes Grace Devie's noo of "wears
religion’, Redey Stk’ rational choice
pespective, aswell ase consistent sem of
Dubbesions focusing on the coniaung si
‘uleance of poplar 0: fk religion, entem
Por spilt and sapestition,
“The varus cece ently forced
scholly reappraisal. Acordingly, Wester
Europe, once regarded the pracigmat case
of seulaization, i views as an exception
fom alobl puters, whereas the United
States, once regarded a exceptions cs,
is viewed as more nypical ef global pars af
relisiyy an previowy though (Drvie,
2002, for an exloation ace Berge, Davie
‘sd oka, 2008). Averett ems ofthe
‘cculanzntion debate fave been ened
(alr, 2007; fora eel assesment =
‘orp, 2010) The mode world ie reclar
one, aot Beem of «mice decline of ia
‘ial reliposity or a geving chasse
Separation, tut because anevorks of unde
‘anding have shied racially. Whereas tn
the sivteenh century Wester people cold
sarel be soa of Gd thst rn option
today Sections undestcod ae shi
in the overall famevors of human cond
thoice betweca Bellet aad ‘on Sele in &
‘manne iter usknows
‘This gelation remains bared onthe
histor trajectory of the" West othe rai
silane’ word. Reoasderingseculaniy
Temas «projet high on te agen of he
Sociology of rion In temporary th
rsp, tee are two bead seam ot iets
ooceng secularization Fit, there the
oto of pase seul sec, ergy pat
forward by rea Habermas (2008, Habeas
and Ratzinger 2006) Postel is eens
2 eactenporsy phate ie modes soci,
‘whereby clin kes a eum the public
Spliere fom where twas cast ut Ging the
aot moder (for an oervie, se Tuer
20108). "This revitalized pubic reliioay
takes many forms La he coax sch
religonty povier the inet for tere
‘what commonly refers fo a tlgous
“unduestatsa. Eewbae iol the
Seavote or pbc “agene” of confessional
‘sszcaton witht «concern prtie Ta EUGION AN cvoRALzaTON 1s
postSoviet Rasa for example, $2 percent
of Russians call ihemeliee Grhodox but
‘onl 2 percent sltentify a believers Of
those wh dont selena belive, 50
er cent stl call henselves Orthodox a Jo
Some 42 pe cent of abet (statistics on
Garrard and Cama, 2008: 249) In Grest
Briain, Grace Dave (1984) coined the pase
‘ving withoot belonging” to account for
‘he simulaneous pbb ageing’ of iis
bet ta isnot matched by reise:
‘ee, The notion of post-secatars hogh is
ot universally pede o eset tit
recnins tobe sea wheter wl nd 3
mesningfil_ deserpton of “conemporay
‘tends (se Gorse a, 2012,
Second, secularism ib seen ar an active
project that is arculned alongside. the
Westem modernity of the por 300 woe
(Caloan Juepensmeye and Vin Antwerpen,
2011, Gosh and Attordou, 2008) Th ths
line of thinking cculacsm i a muificotes
‘overeat that bar cased the Gaeta cc
Tarzan in Wexter societies ~ that ec
lusization no longer occa inexombly
‘esl of broader cut, sonoma and polit:
‘eal changes bur rater i the outcome of
Social setion. Refining seclarination end
desing Buocene bie ia the fuming
ofthat denateieamaor objective of sano
(2006) He suggests tat Ture sevisons of
‘he saclazation paraigm hve f ake into
count te constuction oF both ides ofthe
‘Senls-eligious dichotomy. Torte td 0,
ne hast inguie ito te complex nei
ions involved ia defining the boundaries
becwecn hem In turn, hs asthe tue of
the rote cla undone aad ore broadly,
cele play in such procs
That issue reveals some of the limits of
‘he convention seclarition paradigm
Newly all theories of eeligious coder,
Including both dvoeats and rites a =
larization, ave ben in age pat unable to
recognize the social and east power of
fe religious factor (Roberton, 2007)
Traditionally, the convention frameworks
for the study of religion viewed religion
mainly in terns of to dimensions the
instinsinal and the individual, No space
wa lefto contempt the non-nststional,
buteollcive and publi ula dimension
of religon (Besecke 2005: 179) Besasse
this dimesson was nota cena issue, the
result was to take for grated the clu
ements ofthe ‘West The secularization
pareign has been constructed onthe basis
(ofthe Historical tajectories of selective
‘group of Western nations, while ignoring
‘on-Western regions. The paradity ts
{urn deaved from the broader modernize
tion pardigm that has een the target of
umezous eitgms since the end of Won
War Il. Seeause of is hea ceiance po
Westra European historical experience, the
limits ofthe paradigms explanatory power
ae rater self-evident. One of taior
‘hortcmnings i extensive soins upon
‘he image ofthe ‘boat indie and te
treo etre a residual category invoked
nls adefenceupsine secular (ruse
2011; Marin 2005). ‘Sch a perspective
fast neomporte the cultural divension
of religon apd offers iastead 2 theoretical
‘model hat natralizes Westem cultural
specifiy.
“This tkea-forgranted invisibility of
Wester altura specifiy ede inked
to the cata! sumoundings of most of the
twentieth cent eholry dion, To his
day there rong Wester scholar pes
enc inte study of religion and the majty
tthe social scents worang in the Gok
te presesupid with he study of Earpe and
[Now Americ. Kei therefore not suprising
Mia a cual issue in this eld concer te
now- Western experience anda major bone of
Contentions the existence of « Western bas
In concer’, methods and reearch agenda.
This sue gins in importance inthe ets
first ceatry ax populton grow in the
lobe soth mean that organized eigions
eed opey move ateton wo these opin ss
‘opposed eos inthe north
‘Of couse, te ullenge to Fuccene 5
tere of thght i ot an enely ne fope
"Furope'ssoqusion of the adjective "ined
rt for Wet 8 8 peor Of los story sa {HESAGE HANDBOOK OF GLOBALIZATION
Caleb (1992 20-21 Bas rgd Thi
Viola bar ofr foundion for seing
‘now resarch agenda o histsal globalize
‘in. Historically, tough, such penpectives
ine at ben he mainstream sei sietie
‘roaces, laend, convertase
Frpecives tendo ace a mata o =
‘rie cutwaly specie ntoas of religion,
scaly and secular. These noes have
eon daily valved i dhe malig of te
Western seibimage (Asad, 1993, 200).
Encounters wih eligi cations hat do ot
store the sme selEinage readily revel the
Timi ofc noone. Fer example, in Eastern
Onodox cous, eligieus Worship ad a=
tulsa ot neces mansions of inde
“lua hele and relpous pracce det not
rcssnly reflec he depth of pero con"
ctoo of bit (Tom, 2008). To ote at
earl example, he Proteant work ete
‘eras powerful in many Westen European
‘couaties~ although the pact of» county
religious cat is moe poet tas an int
‘ida igo bles (Ging and Mah,
1950),
a fom caging ih this problematic,
fhe overwisiming majority of work in the
sociology of tga nmtulizes te sansa
Se call cone of te sounds, Th,
the Gries ofthe pas reurbes ae ace
mse pooch, la fat, Risers nd
onlecay (20.0 159-0) angie ne
logy of igen “aus overcome tampa
prochinism Ianst move beyond ene
dns tht work js for 2 parle
foup of Western ntos or rlignus tad
flows Ths prochism as eet ha alo
ten soloists have abandoned the sty of
‘aio of or Westen soir fo sebolae
Hom other disciplines anthropologist
‘us een exper). This tendency reais
live © this ay apd acutely old
ven renes cots he varie fandbooks
ofthe sociology of religion vent compl
‘ins of more resistin enentation!
Tn this Tespect, the major clesvage that
shapes the problematic of the relionship
Tetweea religion ad gibalaton i ot
‘only tht beeen dominant noth and =
sobordite south, Ofequl importance is the
rmsjor cleavage bees the “West ad the
“Baut or th re jue Tarr and Khoode,
2010). Wess socal theory hasbeen based
‘on the themes of modemity and seal,
fod thu tas igaored even non-Westem
‘waebes of Chistaniy, such as Eastem
Onthodos (and Oriental) Christianity (im,
2011). Unsurprisingly, the critique of
Orientals (Sai, 1978) hasbeen of eical
‘nporanc for shaping he understanding of
‘he eld ise. This has broadened seholaly
perspectives and neces the arteulation
Of theories aod Utepretations at would
Iencefors explain ot jus the phenomenon
abel eign’ the West tut rather the
evelopment of tld liga ar sur (ce
Beyer, 2006, Hedges, 2012; Marezaws,
2005; Riesebroa, 3012)
GLOBALIZATION: PERSPECTIVES
FROM THE FIELD
Beyond the seculszaion debate, though,
ther voices weve able f0 eagage with tbe
‘global and propose highly’ infoental
scowats of globazation. Glotlzton is
‘within ingle utincatve aati rater
the very notion af various losis coalescing
ino the global promotes the constriction of
lp martes ‘bat rec he manner in
‘which etch grou, reiiows tadton, or
‘egioncocrbted othe constuction ofthe
‘global. Globalization has been eject to
multiple and often competing definitions sad
perspectives that rele diffrence in
esearch foc (ge Albom, 1997; ek, 2000,
Roberson, 1992; Water, 1995, for over
‘ews, see Galen, 2001 Ritzer, 2007, Ros,
2008), In the socoingy of eign the ton
of globalization emerged ithe ety 19805 in
8 seis of plications y socnlogist Rola
Robertson mn his co-aubors~ and even
ally most of thse aril and papers were
Published ia bis Clabaleatin: Sota Thcory
{nd Global Calne (1992) vohime. Ine.
theoretical terms, ovetuming he material foundation of political eeonsmy offered the
opportunity to presen the loa thea.
tur allemative to word-ytens analysis
(Roberson and Lecter. 1985) la tensa
Infsenes fom past scholarly talon he
‘econ of the global involved an implicit
‘extension of Passos" (1977) evoltonary
‘theory. Parsons postlated the ineviabe
‘eration ot “globalization in the sense
oftheir universal applicability and adapt
ion) of certininsitns (sich a demo
racy) in the ing drde of man bisory
Pasons revched such a caclision based! on
these nstisons adaptive ality
In Roberson’ (1992) orginal statement,
slobalzaton i defined as “the compression
‘ofthe world By “compression” Rosertson
mean he acelemted pace of contact among
alte, peoples and ehiiations or the
sense thatthe word ie “voking”. Unie
Parsons, Robern doesnot equte gob
ation wih sive ~ but rather pro-
poses the interpenetration of unveils
fd parol. As rent, Robertson's
‘pproech offered an aferative tthe ld
‘Modemizaton theory that eqated moder
“ation with universalism, seculaitn sad
Sross-ltural convergence. The experience
ofthe 1979 Iran fevoltion, the bee
‘quent se of fundamentals and various
religous revival in Islami counter. but
iso inthe Unltd Sates tel sorbed 0
the de-legimizason of post Word War II
‘modernization theory, which was ot capable
of explaining such inept! toms.
Roterson's (1982) empharis onthe sgh
‘ance of the earch or fumes 8 pat
‘ot plbalizton sted theoretical nec
‘ist that could expla “anomalies in the
fvlier moderation paradigm. The notio
‘hat radon revivals axe a consequence
Of plobalization quickly let the confines of
foctology of religion and wat applied to 4
Varity of diverse subfield ant areas of
id Io terms of the relationship betwen
ures oF mote broadly religious inate
‘ons a the tte, there is Sond conten
that bth in the advanead instal ences
ell a i developing count there ie
evecl tendency fo slgion to rtm tthe
buble sphere of domain ~ a tcadeay often
“fered to asthe de privatization af religion
‘Casanova, 1994; Haynes 1998; for Europe
“spatial, ee Madey and nye, 2003).
Te relationship tetween space ne stv
slobaliaion is ai tldional important
Simensice Different heats hve fend 9
mphsize spatial o temporal dimensions
Othe one and, Albow (1997) speaks ofa
lobal age tht supersede the mde go
whereas Gidéens (1980) views globalization
{5.2 earsoquenee of modi” ant eck
11992) a he rei feo sem
‘a there inerpetations emphasis placed on
tlobatzaton’s temporality, weedy conten
porary developments sre aid conse 9
{ow ora or phar of slag tite vied
‘uliatively stint om past soa ers
However oer heats have auesoned te
‘emporl organization of he phases of gl
Salzauon is tems of moder (Cmpbel,
4007; Roberson, 1992, Therbor, 2000)
hey have suggested ditfereat sages oc
Phases of globalzanon tht extend furber
‘isthe past This se remains to this day
‘rong the most contested ones in soa
‘eieniGe.Ineratue. (for overviews, 8
‘Grew, 2008 aed Cuil, 2001).
(Om theater hand, Roberton (1992) and
Waters (1995) have stessed the spatial
mension of the ‘global Globalization
tates geographical component, which is
test expressed in tomas ofthe dialectic of
erertoraliton and reerisaization
Geld et al, 19995 Sehalte, 2000, Olt
fms of terol atachmeste are devon
Dla ond ew forms of such atau ae
Tonged. This dialect Is prominently is
plkyed both in trends toward grater ct
‘ign It isthe mechanism by which gl
ew forms of atacmen. This deci
reshapes the work's raligous geography
Trouph increased exoe-cltural contact It
‘kes possible he iting of sora selaions
fom their oxginal sting, whereby
"hcl caacst be slays geographically 16 “THE SAGE HANOBOOK OF GLOBAUEATION
circumscribed, The oposite wend also is
‘isla he same processes le the pos
ity of reconsraeting creating oe rere-
ting Tali. Te isin his sense that the
onstruction of locality canbe viewed a5 3
tlabal pbenomenon (padi, 1995). A
Aistict festore ofthis dimension concerns
the emergence of tasoational seliion,
‘which ie cussed im preator dealin this
‘Shapes net section
‘Since the fall of communism ia Esser
Eup, sholrhip fas explored venous fe
sof he relationship beteen gation
fe scligon (ee, for eagle, Bastin,
Champica, aad Rowse, 2001; Beckford
2008, Berger and enngton, 2002; Boyer
si Bessa, 2007; Hopkins e al, 2001;
Snckoouse and Pars, 2000; The Hodgchor
Altes, 2010), Same of th bast own xan
Pies of teligious cena resets fo conten.
Paty lbaliation cde he flowing the
‘ee of eign stoner (erprosmeye,
1994), the ream of religion into ble ie
(Casnooa, 1994), the peaifton of inter
‘onal tenon (uerpenameye, 2001) a
the increasingly personalized ticlage of
‘otiviualeligiosty (Beyer, 199),
‘AS Obaca (2010) argue, theorizing cl
san and globalization fas been subject fo
tv diferent ios of ttapsetton: aba
son of rn Yr gibln and
Sent rescarch gueton persin ¢o the
Spread of selisios and specific genie ot
fms or beprts of religious expesion
lacoste globe. Beyer (2006) proposes hat
‘he very notion of wha conte nel
‘sow commeay tndersood he pode
ofa loupe process of iat-cvizatonal
tr crosularlioeractoce The stat of
Secilrien and the napa of secu
io in various eure and fils scoe toe
lobe i as imporan foe of te same po
Tema [athe second prblent, the pos
‘ion and place of religion ir roblemzed
owthn the content of globalisation This
problematic concer the relations andthe
Impact of potalization yor rein. From
‘his point of view, ven welgions tat are at
‘invetionally cosidered ‘global ~ such ax
Eastern Orthodoe Cestity ae aver
les intend by glbaliatios bee face op
‘0 the global condition and reshape the ist.
‘nal practices and meatalitesiAgadjaian
snd Roudomete, 2005. In so dog, re
ous istindoas generally tend 10 adopt
Site imtgis of ela defence or eat
bes of setve engagement wit gotality
(Roudomett, 2008) Although a eligion can
reject glotlsing tends a imoules, is
reverts shaped by them and feced 1
‘espond o new-found situeons. Tis probs
Teme incorporates notions of escalia
‘ons esponse to seculaing spend tad
Views istaees of tansatnal eto
Cloaked in religious terra eaal ext.
‘ons simulated by globalization (fr exar-
les ee Danfor, 2000, Zubrye, 2006).
‘Tis cond problematic dos not aeceaniy
dress the historicity of globalzation ~ is
Tange prt because ii concerned with eo
‘ing contemporary evens and eds
‘Alboogh esarcies have examina tbe
coosoquetcs ef contenpurry inkrconoeti
ity for religious expression, achlarip
ediessing he Astoria inertvising of ele
on and lablzation hasbeen fi less pro-
lie. Up unl the eat eweny-frt ces,
‘his Wat a majo ans the ee or
Tog pid aad pe of the fact la
cal Beart ke Weber al Dusen we
fxeivly shout religion, soc scat
lire in the ie Fst ssoogy di
ot ay sua atesion to relign. Dung
the past Wadd War IT period, terse of
Us-baed_ comparatie-tstoncl soclogy
was linked to atm toward anaes of te
State, elution, longterm soil ang and
‘te staal and pol fstn, The ee
onshp between hori soiaay td te
focilogy of lion wa Teel reviled
(for reviews, see Christiano, 2008, Gort,
2005), tod this dimension. reper an
‘nseaingly igaicat esentch apna
“There af of cour some ipa major
contributions ht ere spot erence
In contemporary sco-bstorel shalt UcIOW AND GLowa.aTion wr
These include Warbur's (2006) impressive
study of the Baha'i (80 alto MeMullen,
2000) and Beyer's (2006) geet historical
survey Beye's historia tou de force aims
‘un examinon of te hitoncalaesltion
ofthe word's religions. I large pr bing
‘upon the ideas of Genman theo Nikls
[esha (1927-1998, his work involves
ser overview ofthe istrict
es of eifret religions Another major
Drint of teterence in histology is
"he work of Philip Gerska 2000) Gorsa fs
sed that even n cet Europe te oe of
rations was jn large part related to the
deployment of religions eategories of
lassifcaion ~ an argument alo made by
Roudometf (2001) in his work onthe rise
‘of ations in Otomaa-beldSoutheaster
Europe, Both authors suggset tet moder
rations are linked to epeiiccosona
eromintions ~ and ease thal elzion
Serves as an important bridged between
re-moders and mode soca fonntins,
“Albough the majority of echlaly euput
in vanous elds has often tended 1 ase
the novly of globalization, scholars of rel
lon hsve sessed sister. Globalization
‘sprofoundly histone pao and auence
for the enttlioaon of varow sions
require biseje view of historia! devel
‘pment, Itepetatone of glabazation a &
“consequence of moder” (Groen, 1990,
corasthe eat ofaseound modesty (Beck,
199), ft satis adres the iss of
historicity and redice glotlizatin oh
top eent process. From the perspective
ofthe ng dr, though ie he ne of he
‘West dae ake lace ihn wor historical
slobaiation bon, 200).
“This understanding i echoed ia the work
of Eisenstadt (1986, 2002, 2003) on mie
‘modems, Eeenstats perspective is
Tegel dvived fom Katl Jasper” “Axial
Age of cvilzaions ~ the pend approx-
‘nately between 500 BC up ust 700 AD. The
ntl feature of tat ea is te ste of
Universalist plosopies and word religions
in the Afro-Eurasian lands inclading the
‘Abrabaae zeligions, Greek pilsophy and
Persian, Indian and Chinese religions
(@orwasrinism, Buddhism, Confuisism
‘nd Toi), This might also be seen as ape
‘moda wave of loblization (se Thrborn,
2 weeny the consrton nd pole
train of world religns was instrumental
toward a tanscendence of paticulanstie
tend in favour of Univeral ines. The
fmimgence of world religions in lng pat
‘omespoads to an extension of omer
Tnkoges and networks over the Farsi
landnass and is related the poliica- mil
fay projets of several spite (Tein,
2007) Based upon his perspective, Eiseasat
(2012, 200) anges tha several distin a
tiple modemitis cone ito exsence~ td
‘at Westem medemiy represents but on
‘he various ponnible ways i efering ita the
modem werld. In a sense, even Weslem
‘ode snot acest une: at,
{ith Europe diferent storia aeons
{us suggesting » lita of distinct hs
foveal trajectories (Spohn, 2003). From
wit ther ones, the pose 150 ie othe
‘West hough colonia aaa peri
Seenas a econd baste! phase f+ process
{hat sesh fa no haan sty.
‘TRANSNATIONAL RELIGION AND
MULTIPLE sLocauizaTions
Tn tis chapter's last section, atention
eeu onto ofthe many research agendas
of te sociecienife sidy of religion,
‘These two research agendas ate of pariulae
limpotuace forthe problematic of religion
tnd. glbalication beens. they diet
tgtge with the theme af globin and
emp to there ite relstionsip ih
xprerions of tliosin
Te Gt ofthese ends acted within
te emerpeat iteseiplinay field of tans
rational rudies Transnational stisies
‘enced praualy since tho 1990s in connce
fon B the stay of pst World War I new
Immigrants or uansigrants who moved
fom Third World and developing courtres
into developed Piet Woxd snows (orn 18 THE SAGE HANDBOOK OF LOBALAATION
overview, see Levit and Khugrm, 2007,
‘New migrants longer assimilated inte
the calares of he host counties bat rather
openly muiatiaed compen aks 1 thei
melds, thereby constructing, repro:
cing and peesoving thie wansatonal tes
Intemational migetion has provided the
ean 10 theorize the relationship bermecn
people azd religion in wasoutinal cootext
(Carano, 200; Bigh nd Cafes, 2002;
sgan aed Ehaugh 2008, Lei 2003, 2004
van der Ver, 2002), Peggy Levi's 2007
ook God Ne. Mo Pasport is pets
ssnong the most widely cited examples of this
esearch agenda Although the book Rcates
fn the Utd Sates the inpct of thie
"esearch agenda exes ito the sition of
‘ther vanced indurisized. counties —
soc as Cat, Asal and the UK
Concomitant With te movements of Foo
Pls, the migration of fit were globe
has ban ajr feature of the wold teoup
out the went ceuny” One athens fx
tures ie the “deemtrializaton” of religion
(Casanova, 2001; Mara, 2001; Ros, 2008)
‘hats te appetanee atin some tae,
(tr edtereeee of religous taco it
Paces whee thee prenouly bee ely
Unknown or wero at et nt minty post
tion. Traostaonl selon emerged hough
the post World War I spend of sevetal
‘eligions~of which perhaps he most prom
ea example ite explosion of Protx
ihe hitlero soil Cabal Latin Ame
The extersive and widely publicized debates
‘over the pubic presence of slam sn Europe
‘Se but the most vnble maniferaton of is
process (ee Bore, 1997; Randves Sal,
nd Wilt, 2013) As Modeod (1997. 2)
ots, "Marlins ate sow emerging a the
rite “ete” in vaiour nationalist die
Sours and in doftons of Eucepe io
‘esters Europe, even in Seandini sou
ties, where there x arly any fisted
encounter wih Masi
To the exteat that he very Ibe of tas
national religion or a meant of desenbing
sohtions to newfound sitions tha po
le face as fesult of migration, ices
‘vo quite din: leads of toligou ive.
sabiem and local psicolarsun Fst is
posible foe religous vaiversalm 10 gain
"he upper bund, Wheteby religion becomes
‘he con rernce for immigrant come
nies, In sh astances, religious tansna
onalism is often depicted ay a religion
"going global, eakie (2007), for example,
‘as noted the rapid grows of Cristiani in
‘he lobal sath, countering acgunente that
Islam woule overtake Chstinity as the
‘word's most popula. In eases in which
‘migrants share he same vercalt or ate
embers of citch with w cenalioed
‘mista (such asthe Cathie Cre),
the progeny for such a pater inevitably
‘nereases Migrants paicipate ia eligiows
Imulvethnic newotks that connect tem 1
their eoveigionist loclly aad loblly
“Ther maiaaleiance snot to tit igi
‘homeland butt thet glbal religous cone
‘unity religes offers a means for ‘rnso
‘ional ansendence™ (Crass, 2009) of
Senses an boundries,
Second itis posible for local enc or
tational paricularism to gain or masta
the most upporatt place for local
frat communities. Ip such instances,
Tensotions national communities ae
fcastrcted sod religious hierarchies pet
form dust eligious and secular functions
that ensure tae groups” survival (er exam
ples, see Danforé 1995; Roudometot
2000). The above sine obvious
represents vo end of continua of &
“atiety of combinations observed amnong
Ttanseiional or imaugret or dispore
soups sce McLoughlin, 2010), Forcvam
le, diaspora might adopt cultural Babs
ervedfomthe Bost couse. A prominent
txample iste “Proestantization’ of
fous faiths aneng groupe living mostly tn
Europe or be United Stites But ofber
r0ups might shed cultural elements in
favour ofa nore globaistotietaon = as
‘suggested by Roy O10) in be “desta
lization of “liga” thesis Acconing 10
Roy, fundanentalst or more precisely
evialist movements stomp to onstract pure gion’ hat sod he cla radon
sn whish put egos le was immersed.
“rasrationa eligion ao bas been used
to describe eases of trtutonaltrnsnabon-
alm, whereby communis ving ode
‘hemitonal tet of parca ots i
‘ain rigious atachments to ther home
churches of inaitations, Thi sete adi
inet wie of the tem "cannon nd in
this ai i applied to asta and not
_Toups of people Fo example, hs rim
iy the case of those groups who have oper
Stet asminority groups or atonal mores
‘f neighbouring natonr in Soutbentem or
Easter Europe: Most ote, sch prompe did
tot crs borders to became naan the
border changed around them, with new
Itioates emerging in the couse ofthe
nineteenth and teenth cour,
Most important, the post 1989 diate
rtion ofthe communist bloc a theo
Tsp ofthe Soviet Union led tthe overnight
constitsion of « Rassan Onhados tens
onl community of close to 20 milion
People residing outside the bores ofthe
Rusia federation (Cava, 2001; Citenovie,
2007: Msuzato, 2008). Altbough Moscow
‘emaine as an sdminivrative cent, close
(0 half of the Rusian Orthodox Chutes
Dashes and cleray were reloested 10 other
PostSoiet republics. In Urine, Blan
‘nd Moidova the Rassan Onbodox Cire’.
tutononous tranches are the ligt local
hres (Kenda, 2004: 128) gover
instnces (Uizaine in 1990 and Modo,
Tatvin and Estonia in 1992) the Rassinn
COrthodoe Church grated atooomy to
local banehes Hevoefort, hee churches
became ndependest om Moseo afar
‘ele isenal airs and lly lives were
concer In conta, in Bolas and
Kezakhsan the Church performed ether
‘Onna change of adnintative stats and
lataied song es th Moscow Final,
In Armenia, Azeonjan, Lithuals aad the
post-Sowet vate of Cental Asin which
Urtbodes Chistian i 4 minority faith —
the stan. quo remained aalired. Tai
dminisative.restuctusig. represents.
aor fete ofthe post-Soviet rt and is
reat often win mca! when the notion of
‘ranmatonls is ved with reletence
{0 the pox Soviet lpi ldap
‘The second major research apea con
cers the nrfce between religion and el
ture Concer with public expesions of
relist ao brings fort the eaoship
between religion tnd cullre (Besecke
2003) From within he section par
dig, Marin’ (2009) inerpetaton suggests
the employment of cle in way that can
forstlseclarztio's suse pte of
the volmious irate produced une he
re of elt soclogy,dcusions of
the relationship between reo and go
station renin remseably limited to he
topic of secularization (Gr example,
Thompson 2011 Ins or promising ad
moat line of ingen Campbel 07)
har ruggeied tha dig th pore World War
I? era the disenchanted West has bean 1
cnt rogh imports fom the Bas
‘Ths Eastrssuion othe Nest has ene
‘hot topic of dete sd acstion ad
Aihough i represents 4 line af argent
Proader ta tarowlyconsred eligi.
it offs 3 es perspective onthe interplay
‘etwcen eigion and cutie
‘One ofthe gat afeiages of Campel’s
line of nterpetation he exe retin
ship bewcon Eas snd West thee ae 0%
emma fixed exener a the Onn ae the
‘cident of past centres. Instead ofa
‘gfe erences cla te, ho,
Js posse to concent on he varios po
cotaes referred toa inigenization, hb
{ation localization Bare, 2009 Pies,
2003 for apes ccamples we Also,
2010) These presen ess the ait of
region to mould it the Mi f dierent
Comtmanies in ways thet connet {ini
‘only with consol and oan.
Relipon sheds te nivel uy
favour of bending with oes lable
or loca religion thu repress awe of
cpeson, communion and etna?
St collective. od individual ideties
(Roberson, 1991282 Roberson nd Gare, 10 “THE SAGE HANDBOOK OF GLOBALEATION
1991: a), Groups and individuals use this
religous taditon symbolically 8 enblen:
‘tic of membership is an ent o natoeal
‘up, Both intiional venue aod private
neat are eaployed in ths symbolic appro
pation, and these are usually interwoven
fata web f ther asain end elation
sup. Alliough communities coniue to be
formed nin the notion of oes
catagory canbe divorced fom its onnection
‘oa specifegeorapcal area. Local ean
be conrrctodtensationaly or symbol
CBllyslogsde ts waditonal connection to @
Specie pace (Kenmaly aod Rowdomett,
2002) These processes vole the consbuc
ti oF eutulAybds tat Hand eligios
tran i) patra,
tion of ae ene range of responses about
comes instead of single master narrative
of secularization and moderation (Beye,
2007) Based on a suvey ofthe history of
CChrsanin, Rondometet (2013, 2018)
sues that tis possible o dete four com
"rete ors of glocaiation indigenzation,
‘emaculuization aaonalization snd rans.
atonalicaton. Vemseulaization involved
the rise of veracilar languages (Such as
Greek of Lain or Arable in the ase of
Isian) endowed wit he symbole silty of
ontring pavileged accest to te sacred,
‘iherer indigenzation connected specific
‘ais with etn groupe, whecehyceligion
and culture were often fired in single
St ernacularzation war often promoted
by emplies, wheres indignation, was
onnedted othe survival of parila et
fie woups 1s important to sts tat his
' nor an exchisively comtemporary pe
Domenen The creation of dss banebes
of Chrstinaty ~ such as Orthodor and
Catholic Chisanty ~ ents the tack of
this panticalnzatin of religios univer
ism Nationalization connected the cons.
Abtion of specific nations with partielar
‘confessions an as been popula seseey
both in Westend stem Europe (Gore,
2000; Hastings, 1997; Roudometa, 2001)
‘ransnasoaalizaion has complemented
‘eligios autionalizaton by Foreng groups
to deny with peste relgios rations
‘of re or imagined national homelands or 0
‘opt «more universalist vsion of eligion
‘The ability of suck an interpretation to cap
ture the engagements of ‘non-Christian
wold slgions with local causes eemains
‘unexplored facet of this ine of research
concusions
‘his chapter at sought fo map some key
developments a the tons betwen he
study of elgion ed globalization, while et
‘he same tine it ale offerod both bie?
ames ef wdiomal Key hemes in he cco
tay sfveligon and te of te sho
seculsiaton paradign, Tas consistent
bot with he onal ofthis per the
Twoader probleme ofthis vohime Ini
opening secon, the cater sri hed
ontinity between research agenda that
focus on eeulrizaon att gobaiation,
respective. Trdinaly, secularation Rat
[rovides tbe mala fas for so-so
esearch on lpn, Taba const
‘Wester bi i the Bl, Tats, Western
ula! spite has ben marae = it
as bows taken a apie ~ where devi
‘ns or aivergences fim the Wester devel
‘opmental model of ssl change haw been
‘ccversionally tbe ocular fetos It
‘s aginst these discliury tendencies that
the emerges of glouizaon a esearch
topic regste the dosentnng of seca
‘ion abd modernization perpective It is
Precisely tecawse scalarzatin enjoys
Enuessked dominance in western sesoly
‘editors that ‘one mao weakness of mich
moder sociology of eli, incluing the
wun rage of texboeks, i. the atenge
‘neglect of lablzaton' umes 201083,
‘In rsponse to Tara’ nihil remath,
this chapter bas offered bit overview of
‘olaship that bas pecially fase he
Feltonshp between align and globalize
‘on. The chapter bas Reh th exten fo sich sme of these contibutins have had
‘aoa appeal beyond heli of eligion end
into te broader social siete commanty of
‘searchers interested in the tpi of loa
on Broadly speaking research agen hse
foeusod both on the sped of religous ad
"ans ito new tentres af well on new
