âPhoenix from the Ashesâ: Religious Communities Arising from Globalization
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When in the 1960s religious congregations were suffering from diminishing membership, the sociology of religion turned away from the study of organized religion in order to study private religiosity, even though new social forms of religion were emerging. The article addresses first the impact of globalization on the place of religious communities in the fabric of national and transnational society. Labor migration severs the individual from his or her transmitted loyalties and places him or her amid the risks of the labor market. Parallel to this, the nation state conveys public tasks into private hands in the realms of education, health care, social welfare, and sometimes security. Both changes open up new opportunities for religious communities. Second, the paper addresses the subjective side of the shift, focusing on the Abrahamic religions. They claim the promise given to Abrahamâthat he and his descendants will be blessed and become a great nationâfor their communities. When the factual history contradicts that expectation, prophetic and apocalyptic visions of a bright future keep alive that faith. They summon the believers to fight for the well being of their community, to assist and support each other, and to claim public recognition for their community, since it is beneficial to the entire society. The article argues that this model of religious communality enabled believers in the past to appropriate official legal and social forms for their community. Max Weber in his Economy and Society also argued that religious communality remains a powerful social order in modern society. According to him its strength derives from the subjective religious expectations of social actors and the positive or negative impact their practices exercise on other social orders such as economy, family, state, and law.
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5)
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7)
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8)
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10)
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13)
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26)
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29)
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31)
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-
33)
âJoseph Schacht, An Introduction to Islamic Law (Oxford: Clarendon Press, 1964), 155â157; Doris Behrens-Abouseif, âThe Waqf: A Legal Personality?.â in: Astrid Meier, Johannes Pahlitzsch, & Lucian Reinfandt (eds.), Islamische Stiftungen zwischen juristischer Norm und sozialer Praxis (Berlin: Akademie, 2009), 55â60.
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35)
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41)
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42)
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46)
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47)
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48)
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49)
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50)
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60)
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62)
âE.g. Peggy Levitt, God Needs No Passport: Immigrants and the Changing American Religious Landscape (New York & London: The New Press, 2007).
-
64)
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72)
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73)
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74)
âRüdiger Lohlker, Dschihadimus: Materialien (Vienna: Facultas, 2009); Mariella Ourghi, Muslimische Positionen zur Berechtigung von Gewalt. Einzelstimmen, Revisionen, Kontroversen (Würzburg: Ergon, 2010).
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78)
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79)
âMark Juergensmeyer, Global Rebellion: Religious Challenges to the Secular State, from Christian Militias to al Qaeda (Berkeley: University of California Press, 2008).
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80)
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âPhoenix from the Ashesâ: Religious Communities Arising from Globalization
In: Journal of Religion in EuropeSearch for other papers by Hans G. Kippenberg in
Current site
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When in the 1960s religious congregations were suffering from diminishing membership, the sociology of religion turned away from the study of organized religion in order to study private religiosity, even though new social forms of religion were emerging. The article addresses first the impact of globalization on the place of religious communities in the fabric of national and transnational society. Labor migration severs the individual from his or her transmitted loyalties and places him or her amid the risks of the labor market. Parallel to this, the nation state conveys public tasks into private hands in the realms of education, health care, social welfare, and sometimes security. Both changes open up new opportunities for religious communities. Second, the paper addresses the subjective side of the shift, focusing on the Abrahamic religions. They claim the promise given to Abrahamâthat he and his descendants will be blessed and become a great nationâfor their communities. When the factual history contradicts that expectation, prophetic and apocalyptic visions of a bright future keep alive that faith. They summon the believers to fight for the well being of their community, to assist and support each other, and to claim public recognition for their community, since it is beneficial to the entire society. The article argues that this model of religious communality enabled believers in the past to appropriate official legal and social forms for their community. Max Weber in his Economy and Society also argued that religious communality remains a powerful social order in modern society. According to him its strength derives from the subjective religious expectations of social actors and the positive or negative impact their practices exercise on other social orders such as economy, family, state, and law.
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