Nancy L. Stephen Warner and Judith G. Edited by R. The passage of the Immigration Act has dramatically changed the religious landscape of America.
Although the majority of immigrants are Christian. Gatherings in Diaspora brings together the latest chapters in the long-running chronicle of religion and immigration in the American experience. Loading data..
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Open Bottom Panel. Philadelphia: Temple University. Gatherings in diaspora: religious communities and the new immigration Introduction: Immigration and Religious Communities in the United States R. Machacek et al. Warner, R.
Gatherings in diaspora: Religious communities and the new immigration. Gatherings in diaspora: religious communities and the new immigration, edited by R. Local Identifier. View the summary of this work. Show all authors. This situation has generated different kinds of reactions: the first one, which probably includes the majority of the population, has been to try as much as possible to differentiate oneself from Muslims: just after September 11, some Sikhs for instance could be seen on TV showing photographs on CNN and explaining the difference between the turban of the Sikhs and the turban of bin Laden; more generally speaking, many have tried through various means to show that Hindus and Sikhs had nothing to do with Muslims.
But other people on the contrary have seen this situation as an opportunity to build bridges beyond religious cleavages and to try to find common platforms to face a situation of crisis together. And this goes well beyond the circle of progressive activists.
The direct responsibility of the local State in the riots was soon established. This event, reminiscent of the horrors of Partition, engendered a fairly important mobilization in the United States, on the initiative of both progressive organizations and Indian Muslim associations. In , these organizations achieved what has probably been one of their greatest successes.
This invitation triggered off an important mobilization of about thirty organizations who were backed by a dozen more based in the United States, and representing both Indian Muslims, civil rights groups, and intellectuals.
Gatherings in Diaspora: Religious Communities and the New Immigration - Google книги
They formed a coalition called Coalition Against Genocide. Following this mobilization, the US government refused to grant Modi both a diplomatic visa and a business visa. Regarding the diplomatic visa, it put forward the argument that Modi had been invited by an Indo-American organization and not by the American government. We can of course wonder about the real motivations of the US government and whether the latter would have adopted the same attitude had the BJP still been in power; yet, the whole affair represents as symbolic as it may be a nonetheless significant victory for progressive movements in America.
This regards a controversy over textbooks in California. The monitoring of the presentation of Hinduism and Indian history in American school textbooks is an important goal of the American Hindutva movement.
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In early , two groups closely connected to the Sangh Parivar, the Vedic Foundation and the Hindu Educational Foundation, submitted recommendations to the California Curriculum Commission for revisions of textbooks and their treatment of ancient Indian history. In addition to removing stereotypes and factual errors, the groups also inserted highly contentious changes, like removing anything suggesting that caste still determines the status of people in Indian society, portraying Hinduism as very similar to Judaism and Christianity, making all non-Hindu Indians foreigners, and so on.
Initially, the Curriculum Commission came under so much pressure from Hindutva forces who wrapped these changes in the vocabulary of minority rights and equality, that the Commission accepted many of those changes. It would be sufficient to compare the number of people who came to the AAHOA meeting held in New York that Narendra Modi could not physically attend but his speech was retransmitted by satellite , with the number of people who were demonstrating outside the building against this meeting: vs First, so-called American multiculturalism tends to create or reinforce internal group-boundaries.
Migration also involves socio-economic and social mobility issues, and even though these populations are not in direct competition with each other the same way as they can be in the Subcontinent, they do share a common experience of marginalization and stigmatization generated by dislocation, whose outcome is for some immigrants a tendency to find solace in narrow and parochial identities.
Equally important is the role played by the respective leaderships, who, involved as they are in power struggles, competition for resources and bids for personal recognition both by the host-society and by the ethnic community , will not hesitate to only lay the stress on the respective differences and specificities and not on the common history that binds these communities.
These ethnic entrepreneurs will do so all the more willingly because they are encouraged by the host-society to exhibit a homogenous culture. Neither is the role played by openly communal organizations negligible in increasing the gap between religious groups. Finally, the demonization of Muslims in the United States, since September 11, by the American government and by the American media urges the non-Muslims to differentiate themselves from Muslims, and hence has not really contributed to improve the relationships between the two groups, less so since the anti-Muslim feelings prevalent in the United States fits the anti-Muslim agenda of the Hindutva supporters see Ingrid Therwath in this issue.
This notion had been vague for a long time and still is for many people, including the directly involved ones, particularly the second generation. But as said before, they are still overshadowed by the actors of conflictuality. African-Americans or Hispanics vs.
South Asians but, given the crucial role of religion in mainstream public space as well as in ethnic identity formation, it can also have an impact on the self-perception and self-definition of sub-groups within larger communities, and create internal group boundaries. The self-conscious blurring of these boundaries, as enacted by a small progressive segment of the South Asian population, which gives a new meaning to what is primarily a geographical concept in the Subcontinent, partakes of the same logic: identity construction along community lines and not along individual lines as is still strongly advocated in France, albeit with a reverse effect.
This tells us of the importance of the local context, in over determining the processes of identity re construction of ethnic groups in a diasporic context. Barth, Fredrik ed. Bates, Crispin ed. Eickelman, Dale; Piscatori, James eds. Jasper, M. James; Poulsen, Jane D. Kalam, M. Not published to my knowledge. Khalidi, Omar ed. Modood, Tariq; Werbner, Pnina eds. Naim, C. Varma, Sushma J.
Religion in Diaspora - The Functions of Hindu Congregationalism in the United States of America
Warner, Stephen; Wittner, Judith eds. Over 5, Indians work as faculty members in universities. There are no such figures available for Pakistanis. It should however be kept in mind that the number of less privileged Indians and Pakistanis has been growing steadily since the s. This definition is a synthesis of those offered by Brass 19 and Bodnar xvi. This void as been efficiently fulfilled by the RSS, which in turn exerts an influence on students Mazumdar However, according to the American Muslim Council, a political organization based in Washington, immigrants from South Asia alone make up With the current peace process between India and Pakistan, Indian film directors have stopped making this kind of movies.
A journal promoting comparative and fieldwork-based research on society, culture and politics in South Asia. South Asia Multidisciplinary Academic Journal. Contents - Previous document - Next document. Abstract In the process of re constructing their identities in an alien society, South Asians have tended to give to religion a significant importance.
Outline Religion, a salient factor in identity reconstruction. The implications on inter-ethnic relations: between separation and polarization. Beyond religion: the actors of pacification. Full text PDF Send by e-mail. India Today. Notes 1 I thank Jackie Assayag and Christophe Jaffrelot for their highly useful comments on earlier drafts of this article. Wittner, eds. Readers Guide Press: Seoul Korea. Lee, Young Woon. Ley, David. Park, Kyeyoung. Ember, and Ian Skoggard, eds. New York: Springer, — Ungar, Saford.
New York: Simon and Schuster. Warner, R. Stephen and Judith G. Wind and James W. Lewis, eds. Yang, Fenggang and Helen Rose Ebaugh. Toggle navigation. Information for Most searched-for services Websites Staff search Search.