Religion and, Globalization

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)i-':: ?. .r !
Victor, Roudornetof
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The social-scientific study of

religion is a field
ihat'has ptayed a ciiticaity ,*pJn*i-[-il P:*:"1 .religion and culh"ue. By way of
shapng the coutemporary scholarly i::troduction, it is critically importart tha,t
under_ the reader is aware that this chapl;;;;;.;;;
s tandrng of globaliiation. Lhfortunaielv. tlus attempt to capture the totality of contempo_
r3.rarely openly acknowledged
I"
this chapter highligbts this ciutributi";'*li;
r*;;;l rary scholarly agendas that pertai:r to the
sfudy of religion as such. Rather, in u""ord-
also presenting an overview
not'e*bludiveiy : to":iotodig"f
of rortfv _ iri ance with_this volume,s focus, it only
t" 'that
"O"tii*'t portion of the volumrnoui
$9 teligion-gtobalizition lprotli"rn"ti.."",foi .addresses
llte-rature on religion that is engaged ,vith
y-es3 ylloseg"the chaerErdorgunir"a * foi_ globalrzatron.
lows;'-rn the opdniug section, it offers an
over_
l-,1*.. ol-.fie, varigus disciptLary ana
rnrerd$ciptinary fields and the ways these CROSS.DISCtPLINARY
have responded hnd contributed
to tle proU_ CONSIDERATIoNS: BEYOND THE
iematic: of giobalizatiou. The
air"*r[, .
SECUTARIZATION DEBATE
*or"-closely in the field of sociologv
lo".u;3,
oI reilglon, where the dominancc of the seJr_
The study of religion is an inter_ or cross_
paraaigm comes unde. q.;;;
|,nzadon disciplurary area of rnquiry (Crawford, 100
I he oext section expands Lrto contemporaru l7
As such, it has not always been successfujly
tssues and research agen&js that
interrosate incorporated mto social icienti-fi c disciplines.
the. relationship bbtween njligion
and glob-ali_ Huurells's (2010; 6) siatement that ,sociology,
zaton,and plesenJs differeut interpretalioni
of psychology, histogy, philosophy aeparnneits
In the final section, two rela_ in the tuentieth
lll,relehonship,
tlvely,recent and twenfy_first centuries
research agendas are presented:
transnational religion aud the have rnoved religious sfudies towards the
rjationship margias of their subject' is telling.
 152 THE sAGE HANDBOOK OF GLOBALIZATION
. this;historical rift between the study of
relig.ion and the social sciences is aptiy
reflected in the field's organizational struc-
ture. Major scholarly associations - such as
the Arnerican Academy of Religion (AAR),
the Socicty for the Scientifio StuOy ofnepgion
(SSSR) and rtre'Associati"on foi Sociology of
Religion (ASR) - have maintained their insti-
tutional au tonomy. Indicatively, the American
Sociological Association's (ASA) Sociology
of Reiigion Section was founded only in
1994. In sharp contrast, the SSSR was
founded in 1948 and the ASR was founded in
1938 as the Americau Catholic Sociological
Society. The ASR's annual meetings take
piace concurrently with the ASAs annual
meetings but are organize6 independently.
Both the US-based ASR and the European
International Society for the Sociology of
Religion (ISSR) initially had sfrong Catholic
connections. The ISSR developed a more
social-scientific orientation gradually over
thc second half of the t'wentieth ceutury (for
an overvieu', see Dobbelaere, 2000). Although
these reLigious organizsfisnal influences ini-
tially )ed tc relative marginality vis-ii-vis
mainsteam sccioiogy, the field has become
far more central to' sociology and other socibi
sciences since the 1980s.
:
For most of the '#entieth 'the
century,
research agenda of ttre'iocial sciences"has
been dominated by the debate ivei seculaiiia-
tion (Turner', 2009; for arr oveioiew o?'thd
field.see Tumer 2010b). Social scientists have
heatedll, debared the scope, nahrre, extent and
pararneters of secularizlitioo io' uo effodrto
uuveil the overall pattems AndTor tajectories
of the modern world. Initially, seculihration
theory had a stong following, but over time it
rvas superseded by re-evaluations favourable
to the sceptics of the
secularization thesis
(Berger'et al., L999, Bergei 2OO2; Sociologt
of Religion ; I 999); Critics pointed td ;iiaiiOrrj
processes and tend6ncies"that' operated to
mingate' secularizing tendeicies. No full
account can. be offered'rhefe;
but'a brief
recount lof sorne idluential alteraatives,
i:ecludes ,Grace Davieis notion of ,,vicarious
religion'; Rodley Stark's rational choice
perspective, as well as a conslstent steam of
publicafions foarsing on the continuing sig-
nificance of popular or folk religion, contem-
porary spirituality and superstition.
The various criticisms evenhrally forced a
r ,.i.
schoiarly reappr?isal. 66s61dingly, Western
Europe, once regarded the paradigmatic case
of secuiarization, is viewed as an exception
from global pattems, whereas the Umted
States, once regarded as an exqeptional case,
is viewed as more typical of globai pattems of
religiosity than previously thought pavie,
2002; for an exploration, see Bergeq Davie
and Fokas, 2008). As a result, tbe terms of the
secularization debate have been reframed
(Taylor, 2007; for a critical assessment, see
Torpey, 2010). The modern world is a secular
one, not because of a mere decline of indi-
vidual religiosity or a growing church-state
separation, but because frameworla of under-
standing have shifted radically. Whereas in
the sixteenth century Western people could
scarcely be lgqoSant,of Go{ that is an optior
today. Secularization is understood as a shift
in the overall frameworLrs' of Luman condi-
tion; it makes it possibte for people to have a
choice between belief and non:belief il
a
This generaliTatioa,rpryiips-based .on the
historigalhajeetoryg.{Ih*lg/est1-_9r,the,fr qs..
atlantic world.,Reco*lgen+g, sparlariry
remains a project hig!,on the,agend4 of,tle
sociology of retgion. Tn contemporary schol-
a':ship, there are trro broad streAirs'of ideas
conceming secuiarizatibn: Fint there is the
notion of post-secular sociefy, originiliy put
forward by Jiugen Habermas (joog; UuUi""*
anc Ratzinger 2006). Post-secularity is seen as
a contempor5ry pirasg, in trodem spcieries.
whereby make3 a retum t6 thjpubii<,
leligrg-n
sphere frbm, wher.g it was cast out durins the
era of moderniiy (for ao overview, q;"
f,ir,;r,
2010c). This revitalized public,itili'eiosiw
t6kes many forms. 'In
.b*e'iijili"*d''bir"i,
reLigiosity provides the impetus for th6 rise
of
what corirmonly is rbferrdd:'to'is,,i6tiEitius
'fundamentalism'. Elsewhere;,it invoivdi the
semiotic' oi public dnagghgr 6g cc,hfdiSicjtiiil
association without a conconeitant practice. Ia
 RELIGION AND GLOBALIZATiON
153

post'sovret Russia, rir-orl centg2 per

institutionar and the individuar.
3:
of Russians call themselvtt onnoao* iu, No space
was reft to coutemprate rhe non-instirutionar,
'onlv'42perbent seu;ilg_nti&
,those,who,donotself-ideiitfytg-;il;a;;d
^,urri"veJr.
ol
hri;r;;iirifii'puuric, curturar dimension
perrcent stilr call'themselves'orthodox :1.,.;iffi,@#cke 2005: 17e). Because
some':42 per ceut'of atheists
do this
as diirensi;;;, not a centrar issue. the
Gan'"ard and, Garrard;'200g:
from
(statistics ;il;;; ,;i"r.; r"" granted the curturaj
i+s;.; [, [i"t erements,of thb:iv/.rt,. The securarization
Britain, Grace,Davie:q991)
paradigm has bben constructed
""r""airr;pi**
'believing without belonging'
,o .""o,ilt ro, of
on rhe basis
thesimultareouspubricifrag-ginql;fd; th"-historicai:tralectories of a serectiv.e
group of western nations, while
be[ef that is not match.a u1*ugr*i[i- ignoring
non-western'regions, The paradigm is
nce' The notisn of pdst'seculuiso, in
tnorCiu
notuniversallyapplerldldorceteurateo; turn derived no-m tte broader moderniza-
remains.to be seeuwhether it
f;alt il;;;;u"*i,r"u;, n", been rhe targer of
*lt,""aui""s'u ,,u*r.orrrti-JiciriL, ,io", the end of world
,reanirrgfur-, description
.
h'ends (see Gorski et'al'; 2or2)'
^of
r ---r
"ort"mporJry w;, ir. ri..lrr.t,u n"r, reriarrce uoor:
second,r securarism
*"r-"*err"*"Jhistoricar experience, the
is seen as an'active rirnits of the paradigm,s explanatory power
project that is
slestera modernity'articulated 'atongside ttre are rather
seif-evident. one of its ,rajor
of the post-lslo *orrJ shortcomings ii its,extensive
(calhouu;Juergeusrn"lo, reL.ance upon
*dv*an*"rprrr, the image of the ,isolated individual,and
201I; Gorski and Altinordou, 2008). its
r" ,rrll ,r, or"i.ttrr";u, ,r"riauui categorJ invoketi
Iine of thinking, ssssrarism is u
movemeut that has caused the onset
-uit fh;.;; :q{ u, a defence against securarisrn (Bruce,
secu- zoii;
of
larizatid;'ifi-wdsteiii"i"'"iuii#LT.i,;;;t;r- fails tvrartirr; 'zooi). io"f,-;:;;f,|"ii.
larization no loager occurs lneioiouiy
to incorporate the culturar dimension
ur:u iort"ud a theor.etical
resuit of broader cultural, ecouonuc
*i p"tit- "i*rrgi"".";ia"Jd"r,
modei-that ,rutoiutir., western cultural
ical changes:.but rather is the outcouielt
specificity.
-"iiir-^7"r."n-for-granted
socialr actioa:
addressing Eurocenbic bjles. in
and
'rf,sfining secularization' invisibility of
q"-6'"*jd
of that iebate is a majel q6.iectirre orcasanorri
westera cuirura.l spJcifrcity is directry rinked
to the culfr-rral iuloundings of most
(:005)' He suggests that
future t.uirlo*l
the secuiarization paradigm; have
oi rwentieth century scholarry.haditions. Toof rhis
the

to day, there is a.sfong westem scholarly pres_

account'the construction of both sides "k"i,,;;
of the i, trr. ,t ay a??erigion and the majority
seculai:-religious dichotomy. In "1"ithe
order to'do so; of social" *ir;rirr, working in the field
oue':!4s 1e inquire into th? *Tjplo
negotia- 'are pieoccuNi;;il rlirtilirTrr;r"r" lrl
tions'rinvo-lved
'r'n- defining tr"
tuo*Juao uortn e*"rli;",
r, rlru*"fore not surprisiag
betweeu them; In turn "this iiaises the
i*r"toi ,rr", ; this field concems rrre
the role cuit'.*al baditions and,
more Uroaatf ";"o"ii;r;;;
non_westeri;;;;il;;;;ilX.,:;
culhare plays'in'such processes' contention is the existence
of a western bias
That issue,reveals some of the timits
the 'conventionar seculari"atign paraaigrn.
of ; il;;;,",;:;#;;;#fi;ffiX:
Nearlv all theories of religious *oa.*Tfi
.This issue g;ri ;ir"p"rtaace ia the fwenry_
inclurl;']g'both advocates and critics
tu,, ;ffii;-"i'rJru"r,on growth in the
of sec.. grobar south rneans ,rr"i'",="ir"a'rri*,j*
uiarization, hh'ie been iularge part unabre
recognize the soiial a.,cl crirrural po*
ro ;;;;;6;ffi*tio., to these regions as
or ;;ilj;J;;;;; the north,
thei religious factor (Robeisonl-;;;i'. of cor"use, the chanenge ts Eurocenn-ic sys_
Traditionilly, the coriventiona|frameworks'
of thought is not an entircly new topic.
for the srudy'of rerigion llms
y;ewed ,"ri;;;; ,Europe,s
acquisition of the adjective,,'rod_
rnatnly in tenns of rwo dimensions;'the
em" for irself is a piece of global historv..
 154 THE 5AGE HANDBOOK OF GLOBALIZATION

Chal<r-abarty
viewpoint that offen
is
(tgg2:10-Zt)t:asargued. This suboii#te s_orrtf-_oiuqo"iliop" . ir,ta"
a fu:ygrlt majoy ctequagebgtrr,eea,.the ,.Iv-"s,tl,and,the
a new research agenda ionhistoricar tr:AO,
grobar:zi ;,r"st,,(s"".i;"r;;'Kiffi;r:
tae
rion' Historicaliy, tho-ugt, s-uch ^*^,. :lwcsteror*i.r
peipectives 2010). tacoryhas been$ased
ha'e not been the mainsueam sociar-slientific
approaches' Inste?d, conventignar
on the themes or ria.*iti.;";r&:
and thus ,ii has ignored,even.non:w.estern^
perspecti'es tend to acwtas naqr-atlchglarly
or serf- branches or cffianity,,,."orb
evident culturallv specifii getions of reiigion,
;;,;;r,;
grthr;"; f*a-iiJ"""l) ichrisrianity,(rlaun,
secularirv and secularism;'lftrese notions Lave
bcen deeply .:l,ls l01rl, ,ui*rpJGtr, the ,,britique,,.of
orientarism;(sai4.l9zg) hCI been of criticar
.involved..in.tu"
Western seif-image (4fd: le2l,- "io. ZOOI) imfgrg:",f";,rh"ilg:therunderstanding of
do not th",n"ta itsrr. ruis: nas broadened,scholarlv
Encorurters with religlous traditions that
share the same self-irnage rqadily reveal the
perspecti'es *a o"r"[irlililff#ffi1
liLruts of such notions' For example, in Eastem of tieoaes *a iot"rp."tatious that .would
orlhodox counrries, retigious worship and rit- l:"::f9.m .*p[a ,", ;ust the, pheno,lenon
'ilt T: not necessarily manifestations of indi- labelled
'reiigioal in the west; but rather rhe
viduai belief and religious,prpqfi"* does
necessarlly reflect the aen{.o,fgei9nal
not deveropmentlorLoair"ugions,.as such,(see
con_
,1.1:o o1 belief (Topy, ZOO'1,f9 cite an !;1;.,_.zoO.qt ff"ie"r,t.zOtr2;;,Masuzawa;
2005;Riesebrodt,2,tz), i,,r i,,,.,: :
addrtionalexample,theProtesant,.workethic,,,,.,,,..,:'i:.
: ,

co,nlries - llthough the imnact ge

" "o""ty:r GtoBAUzATrgN:.pEBSpEGilVES , ,

'idual's religious betiefs iCiorgi *a M^J,

I 990).

. Far *om eneaclqc ITI &i;.ppblematic, i,fl,IX;,*l

the ovenvhetmine majority ffSff;tl'.1;?I::#;il*
of,.wo;k i",il ,global,
and.: propose highly_:influential

lfi
sociology of religiou natrualizes the
tansatlan_
n *,#"i .";ll.i;,,iG;#,
" orien'alism fiffi ;:l'fl;"::f:"J:f*:i" "",:iilffH;J
the of the past resorfa.es us u"u. within;
demic parochialism. ro q,, Riesetrroat ,iogr" uu.tnoritative naratirae*rather
ana,h",*y;;;;;f:;"rrrrocales/coarescing,
Koniecznv (20fi: ls9--60) areueaattn"
olo-ey of religion imust
so"i- ;i;i ffii;,o**s the,consrrrcrion of
overcome its ramFanl mlftille narratives.that
parochialism ltmustmovebeyo:rcril;ili reflect,the manner.in
which each goup/ religious,.radition,or
paradig:ru rhat work.just for ...
group of westem natioris or religid," e*i.ri*
region coutibuted to;the construction
,r,r"Uai;Of"llijr"rf.";has,bpeilsubject of rhe
ciors.'Thjs parochialism.u^.ry""1iru"r
t.adi- to
often sociologisis'ha.,e i6andqilea
riii*
muiripie *e ot*-Jo-p6fing definitiors.:zrrld
,nI"Jy
reiig:oa of non-s/e'steim ro"i"tio tq
;i
perspectivep that , reflegt .
rdiffgrencesi, i.n
;;;;*t fociGeedlirsw,.rggT; B.eoh;2000;
&om other disciprines (*tt r*:q...r,
poro&irh-o;r*i- R,obertson, 1gg2; ,waters; _tggS;, for ,over-.
:,L1ji?",lit
e.xnerrl) This te"a"i* [*"ir"

fjr}ti"H,rttffiffi,lf
"rid#";;i
frflt{iHii.,ffi*ffi
rions of a more cross-dir"ipu'ap'
;"rthorsr- nou"rtson;;-hi,
In this respect, tu. iufirrira-"'Jt'til aud eventu-
shapes the prcblematic oi {he
;";i;;;
berween rerigion and grobariz;i;;^;r*;;'; puirirnJ
"riy*"r,'Jlr;-"["r"" and papers.were
ini-dirt",*rtion:
'""a sociar,The:orv
onty that between a domiaant ctriiilti;iirrrrvolrjrme.
"o.tn
tJl ,u*."ii""ii#;,;rhr_rg rnmeta_
the materiatist
 RELIGION AND GLOBALIZATION
155

Iounciations of poiiticai economy

offered the geaerai lendency
opportunity to present the 'groba'l' for reiigion to retur, to the
as the'cuJ- ffi;;;; domaia * a tendency often
tural' alternative'to'*od9^Yllt*s analysis
iefenraio as the de-priv atizationof religion
(R.obertscin"anilLechne4
influinces-&om,pdst scholariy
tfAq,.tn ,** of (Casanoua, l9%; Huin., l99g;
for Euiope
notion'of''the gtbbal,Ty:y"d un
trairioor;,fr ; p;;;uilr'.* lrrua"re, and Enyedi, 2003).
i*pfiai,
extension of ;Parscjnsr (1977) evolutionary The re-lationship between space_tune ar.rd
globarization iJ-: un additional imporrant
theory' Parsons postulated tn"
ve:salization (or''glotitilization'
n"i- ;**;;;.
iirrrit*r" ;itrerent thboists have tended ro
of. thejr, universaliapplicabitiry
at,"or"
in emphasize spatial or temporal di.rnensions.
tion)'of'certain;instirrtions (suchras
;;;;;_
"rJ J#;;- on the,ono hun4 eturo* (lgg./)speaks
of a
'global age,thatsupeisedesthe.lmodern
racy) in thet.rong'durtie of human age,,
Parsonsreaehedr such a,concrusion
rrrJory *r,r** Eiao.*l,rro; u,.*s globarization
u*"a-"'" ,consequence,;of
as,a modemityr and Beck
In-Robertson:s (19 2) :statement, In tresdinferpretaiions,:
'original emphasis is placed on
globalizatiou is'defiaedras,,ro"
giouurirutioi;",i"*pooriry, whereby
of "o*pr"rrion
the 'worid::, Bv,'iseurpression' n"u"nr"r, cbnter.n_
means thq,acceleratedpac..e of'contact ,;;;f;';6*iiu ,r" said to constitute
a
among new era or phase ii J;u. *i"ir";;;;;"r,
cultures;'' peoples and rcivilizatioris
or thi oualitatively distract frorn past histoncal
sense thar the.worrd is 'shrinking,.
unrike I]"*.;;r,-;;;;,rr"oriru have quesdo,ederas. tlrc
Parscns, Robertson does not'equ"i"
giouuri- ;;;;;;;i'";;;;on of the phases or gro_
zaticn with universalism but rathlr pro-
- balDation ilt"r*. of modermry (Carapbell,
poses, the.iutcrpenetration,,of ,universaiism
2007; Roberts on, 1992; Therborn, 2o0o).
and parhicularismi'As a resulqi Robertson,s
They have suggesred different srages or
approach of,feredrirn altemative''to
the old phases of globalization that extend fufther
modernization.treory that equated moderni-
zatiou with''univenalism; ''secularism and
;;;;,h";J;;;;;rr" remairs ro tir.is day
among ttre most c, ntestbd ones jn sociai-
cross:cultural'convergence: The experience
scientific literature (for overvie\4,s, see
of the 1979 Iranian,revolution, the subse_ Grew, 200g
quent ' rise, and Guillen,200l).
of 'tuudanoentarism, ,and various on the
reiigious' revivals in'Isramic,counbies
but "th".h;;;, R;;;;;;"
waters (r995).,har" stressed
( 1992) a'd
the
also,ira ths United. States.itself contributed spatial
to dimension of the .global,. Globalization
the 'deJegitirrrizatior of post.worrd
v/ar II entails u g"ogrupni"al component, which js
m,:dernizatiou theory, wlyh'yas not
capable best expressed in tenns of the diaiectic of
oirexplainirig"such irreeukir historical.turns.
aeterritorialization ffi ;;#rrffi#;
Robertson'b (r992) emphasis od
lle sisnifi- in.ra ;i'"i;-igrs, il;6^;;ffi):";;;
cance of'ttie rsearch for,firudambntals'aipart
iorms of attachmentsare decou-
of giolialization offered atheoretical;;il-
";irJ"i
pred, and."* r"r*,
njsrn that could explain 'anomaries' in j;-;;;;;;;;"j,.:
the iorged. rni, ai"i".ti."iffi;il.il;"#;:.
ea;lie: modemization paradigm. The
notion
tirat radifionalist revivais. ur" u .ons.qu.n..
plaled b"r|- i; ;;;;ds rtoward greater ecu_
menicalorientation as well as in transnarionrl
of globalization quickly;left the ioofi,les of
religion. lt i, trr. *".ffiti;;;i:'ff;l;]
sociology of religionr and wds appiied to
variefy' of diverse subfields
a 'bdilation op"ruto- to construct
"ani-
shrdy, In tenns'of.th6 relationship
of n.* f;;, ;-"n".hn:""r. This diarectic
areas "oncretely
;";"; i"rhrp;;-t;"-;;;ldi;drgi#';;;r;;;;
churci'res or morg broadly t"tlgiour
iorti*- through increaseci cross-cqltural contact. It
tions and the state, there i! broid consensus
,,.t.ip"rrlur.,;;il;;i;i#;:*
""rrrtr"," ';.;.il"j
that borh in the advancr_o-To::Tir,.o.i.ti"i
as well as iri dgvelogiug ctiunkies
i;;.";;; r"1;;;,
there is a 'locale'ceases tI be always geographically
 156 THE SAGE HANDBOOK OF GLOBALIZATION

i ,,,

circumscribed. The opposite trend also is
visible, as tire same processes led to lhe pos-
sibiliry of reconstructing" creating or recre-
ating loca.liry. It is in this sense that the
construction of locality can be viewed as a
global phenomenon (Appadurai, i995). A
distLnct feature of this dimension concems
the emergence of . trynsnational religion,
which is discussqd in greater,detail,in this
chapter's next section.
,,
Since the,fall of, communism in Eastern
Ewope, scholarship has expiored various fac-
ets of the relationship between. globalization
ard religion (see, for, example, Bastian,
Champion, and Rorrsselet, 2O0l; Beckford,
2003: Bergei and Huntingtory 2002; Beyer
and Beaman, 2007; Hopkins et al., 2001;
Stackhouse and Paris, 2000; The Hedgehog
Review,2,002; , au;rd,for a trseful compititiori
Altglas, 20 10). Some of thg best knour_rl gxam-
ples of' religious-cer.ted reactions to contem-
porarv globalization include the following: the
dse of religious nafionalism (Juergensmeyer,
1994), the r:eturn of religron into public life
(Casano.za, 1994), the proliferation of intema-
tional tenorism (Juergensmeyer, 2001) and
the increasingly personalized,,bricolage of.
rndividual rgiigiqsity @ eyer, t9}+j.
As ObaCia (2010) argu.es, theorizing reli_
this pornt ofriew, evearelirr*-*n'* r",
conventionally, considered,globall._ such as
Eastem Orthodox Christianity- are neverthe-
less inJluenced by globalizatioq;these face up
to the giobal condition and reshape their insfi-
tuti onal prachcqs ant rneatalities (g, gadj anian
and, Roudometofl," 2005),, ,In:so, doing;, 6li_
gious', institution* generally,i tend to-radopt
either,strategies of' oultural; defef,ce dilstat$
gies of active lengagennent,with globality
(Roudometof, 2008).,Although,.e' religiOn ean
reject globalidng tends,aiid,,idlpillseS,
it is
nevertheless shaped b}, them anil is fotced to
respond to new.fouid situbtionsr 1.51s: prob_
lematic incorporates notions of resacraliza_
tion as a response to sesularizirg agendas aucl
views insrancesr of taasnadonalraationalism
cloaked in religfous terms ,as, cultural expres_
sions stimulated by globalization (for eiam-
ples, see Danforth, 2000;.Zabvycki, 2006).
This s econd problematic,-does rot necessari lv
address the historicity "of globalization
iarge part because:it is concernecl with theo-
- il
riziag, coutemnorary evenb.and hends.,
Altlor:gh researchers,. have,examined the
consequences, gf.coutenrporary interconnectiv-
iT. fo.. religigus elpressioni .schotarship
ad&essing, .thq hi*orical,.tnteitwllmgi of
relil !

gron and. globalizationlhas,:been,.tar- less pfo" ' i

gron and globaiization has..been subject.to iific.,Up, und[ Oer-earlyetweatyrfirst,tent*y;"
'i
i
nvo differenr hnes of inter-pretation: globali_ this Was a majonlacuna in_the-literature,,For a,
'i

zeuon of-reltgion versui 'gLoaalrzt;; o*a

;
lcng period, and,inlspitc pf .the fact{hat classi., 1

religion. I-u the fust problematic, the funda_ cal theorists _like Vy'.eber,,and Durtfieim ,vncte
'1

mental research question pertains. to the extensively about,.1cliglgn;,social.scienffic

spread of r,eligions and speci{ic genres or iiterature in tle fieid ofhistoricalsoqiologl ,Jid
:

forms or blueprints of reiigious eipression not pay sufficient attention,to religion.. p*io:l l

across fl:e globe. Beyer (200d) proposes that

the post-World lW* tr;perio{, the rise c,i
the very notio4 of what consU'tutes a ,reli_ .
US
;bqsed comptrative-bistorical, sociolo gy
:

glon' j as cornrnonly understood,,is the product l

was linl<ed tq p tum,.towaqd;aquly5"q,9fitil" :
state, reyglutions, liNg-term^social change,and i
,i
other stnrc.+ural4nd political,fastors., Thi,rela, ,l
,i
tior.s$n beleen bisto&al sbqotogy aial,ttq ,
:l
{
of
::crology re.littgg.ya;11ryenrly revitalized
llol_:evrews, see Christiano., 200g; Gorski, i
5:"::and.; 1,place
ti31
s e;'ong.
:Tt of religion qrob[B",ilih;
is proUt'emai.zei
ffi _ 2005), and thig
lir,,!"osrcn rspresetrts ar.
l
I

mcreasrngly significant research asenda^

1

j
lvrti1n1 the cootext of globalization. 4
This There are of cburs6 .ornu iirrpJi*iit
problematic concems the relatior:s and m"io. ,,]

the contriburions thai'serve *'p"il6 ;ili;;;;

.,1

tmpact of globalization upon religion. i

From i:r contemporary socio-historic"t r"lot"rrnip. {
,t
{
j.{
trl!
i{{
,{
'H
 RELIGION AND G LOBALIZATION
157

Tlrese include Warburg's (2006)

iurpressive , Persian, tnciian and Chinese rehgions
srudy of tbe Baha:i (see also M"Mri;;
"12000) :aldr Beler,s,{ZOdO1 (Z<troastrianism, Buddhi qor,
Corn,"ia'rrloo
i,.rrrd
i survey.,Beyerls.historical tiu,
;:;;;; andTaoism). This might t.ri" ,..;;;;;;_
de force aims
wave of globalizatiou (see Therbtrn,
,. ar_an,exaninatiou of the historical articulation I?d"*
2000), whereby tle coptuction
of the, worid-is religions: In l-g"p* irifa., and protrf_
eratrou of world religioni was
uporr the,ideas of ,German -theonst instrumental
Nikl"; toward a h-anscendence of particrl""rrj.
f;uhmann (.1927:_tggg), bt,
*ort lnuofrell trends in favour of Universalirt ao.U""r.
masterful overview of the histori.uf
ml""i"_ ifr"
ies of differbnt .religions. a"otfr..lruio, emergence of:world religions i, f.rg. p..t
corresponds to an extension of
pornt of reference in historical .o,*r:r...iui
,o.iofogy i, lurkages and' network over the
&e work:of, Fhilip,Gorski (2000). Eulo_esian
argued tlabeven.in centiaL
Corriiiu, landmass and is relared r" tfi.il.;_;il,
Europ" rh;;;; rary proJects of several empires (Tehrariial
nations was in large part reiatJ-;;;
le-oeployment of ,,religious
categories of ?!^% ?::"a upon.this p'erisp"",ir", rir"".i"ai
(20 02, Z0 03) argiies
:classificatioD thij :seierat ai, ti,r"i-,,.,,,
-,iB
argument also made bv 'tiple moder:nities. jcomi irito-existenc" _
r _

xoudometof (2001) in his work una

oa the ris" that Westero modernity repr"r."ir-iri
of nations :in ettoman_held,South;;; o,r"
the various possible ways tf enterirg inro ",
Europe. Both authors, srigg€st,that tlre
modern raodern world. ln :a Sense, even'Wesrem
rrations are linked to .rp""in" .onf.rrlorrli
modernity is not necessarily urufonn; in fact,
denominatioas
-. and, h"o"",, tnut r"figion wi*rin Europe different historical n"i..i""".
seryes, as,an important bndgehead
bef*"en exist, suggesting a multitude of disrinct his_
pre,modeiA',and modera. social
i.t ' formations. torical trajectories (Spohn, 2003). Frour
- Although: the rnajority.of scholariy outnut
rn various fi.elds.has often tended,to:assume lenses, the post_ 1500 .rise of the
-11ttln _ttrese
West'through
the noyelry of globalization; scholars'cjil colonialism and imperialism is
grou have stressed its histoncity.
ieti seen as a second historical phase ofa process
Globatizafiou tilat stretches far iato hurnau history.
rs protbundly historical;,its pace
and i::fluence
lor, the ;crystallization of,lvarious .eligi<ros
requi:'es a birds-eye view.of historical
dlvel- TRANSNATIONAL RELIGION AND
opments. Iurerpretations of globalDation
:
as a M ULTI PLE GLOCALIZATIONS
' consequence
of:modemity,lCiaa"*, f ef Of
or as tbe result of a .seconcl modernrryl
@eci'.
1992), fai'l to satisfacrorily acldress,fr"
In rhis chapter,s iast section, anention is
ir, focused on two ofthe rnany research agendas
Listoricity rlruil redu<;e globatiiation " "i
ro u-fl._
tli3atlf recent prosesr, fro* *,"l.rrp"f*" :f ft" social-scientific srudy of .efigion.
These two research agendas are of patiluiar.
!.f.ti !9"g a,ilde, thougl! ii ts *relrjse oftfre
Wes r' *rat takes, piace i lthtn.
unportancefor the pr.oblematic of religion
w orld irir;";;l- and globalization because they direicrly
globalizarion (Hobson, 2004). engage with the theme of globaiization and
-This,understanding is,echoed in the work arteinpt ro theorize its relationship n,irit
of Eiseostadt.(19g6, 2OO2,2OO3) on
mulriple expressions of reiigiosity, .
mode;niries . Eisenstaedt,s perspective'
is The fust of these agendas is located within
largely : derivedi from furf jurp"rr; la*i.j
the emergent interdisciplinary field of rrans-
Age'. of giyilizalons
-
rnarety between'S00 BC up untir
O" p"rioJ
"ppr; .natronal studies. Transnational studies
?00 AD. The emerged gradualfy since the 1990s in connec_
_central
feahue of that era is thl-;;-;; tion to the srudy of post-.[orld War II n,:w
Uruversalist philosophiq and woild
relisions rmrnigrants or kans-migrants u,ho rncved
rn rhe Afro-Eurasian landmass,
inciudin-s the from Third World and dlvelopurg countr-ies
-A.b'ahamic reLigions, Greek pirilosoph/and
into developed First Woria natio-n, (f* ;;
 158 THE SAGE HANDBOOK OF GLOBALIZATION

- :'r' , 'i.i
overvlew, see Levitt,and Khagrarn, 2007).
New irrunigrants no longer assimihled i;o
the cultures of the host iounties but rather
openly maintaiaed coirplex lirk ;;-;;;
l-rornelands, thereby constructing, reprodu_
crng and preserving their transnational ties.
International migiation has provided the
means to theoize. ttre relationship between ' gorng global'. J,enkins, (200i)3
people and religion in a tansnatioorl for encampie,
no!e( rapid growth, of:SlriStianitv
the. l"
(Casanova, 20Q I ; Ebaugb and. ChafeZ"oot"*t laq i

" 2002: th.e global s glt!, cpqqteripgr irgpnlents

Hagan and Ebaugh, 2003; Levitt, 2C03, 2004: that
Islam would oyeltake. Cbristiaini,ty;as
van der veer, 2002). peggy Levin,i ZOOi .the
worid's most popularfaith. In cases-in rlhich
book God |treeds No passport is perhaps immigrants share fhe same vernacular or
arnorg the most widely cited exarrplei of this arc
research agenda. Although
members of a church with a cenralizeJ
tne Uoot< focuses administrarion (such as the Catholic
on rhe United States, the imp6s1 of this Chucn),
research ageada extends into the situation
of
other advanced industrializsd ssuafoiss _
Ausdiii and the IIK.-ot
such as Canada,
Concomitaut,with the p"*
-or,"-"oi"
ples, the migation of faiths u".or. ,1"-nioL
has been a rnajor fe,ature of the world
throush_
out the hventieth century. One of ti"r" [._
tures is the ,deterrito#r"tio;,
(Casanova, 2001; Martirl
;;;
"f 2OOi) _
2001; Roy,
that is, the appearance and, in so*"Lstuo."s,
the efflorescence of religious faditions
in
places wher.e these previously had
bssq largsly
unKrlown ol,wgre
el{9ast r4, q "minrcyg.p9li:
tlon. Iransnariona r6iigion inierge.d
td;ugh
the post-World War II spread-of ,"lr"fi
relrglons - of which pertraps the most nromi_
nent exarrrple is the explosion ofpiotestaatism
rn the hitherro solidly Catholic LatinAmerica
The extensive and widely publicized
aeUate,
over rhe public presen.. oi Irtu-
, ;l;;;;
are bur the most visibie manifestation
;irfi;
process (see Bjorgo, 1997; Raudve.;
and Witterr, 2012). As Modood
i;Ia.
ttggi, ij
notes, 'Muslims are now'emersix, ," *i;l

encounter rvith , " -- ---:*:

Muslims.
To the extent that the very label of
trans_
national i.eligion isra meahs of aescAiing
solutions to new-found situations
mat feoi Roy, fu,dameniatist
ple facetas a result of migration, it
oornes as "i'
;;T;.;#:i:"i;
 RELIGION AND GLOBALIZATION
{

'prlr:e
religion'that sheds the culrural
tuadition najor fearure of the post_Soviet era and
, rn whicir past religious life
was lril;' most often what is meant when the
rs

'Iransnational ieligion,also has been notion of.

used transnationalism is invoked with reference
to describe,Cased,of irii tt irarril
u^**f,o"_ to the post-sovier religiour'i*d;;;;'-""
1lism, .whleuv. .omi"oriual ri"Ug-ffia,
;
The second majoi resehr"t ug.i.Ju .on-
rne natlonal territory,of particu
, lar s tates rnain_
tain religious 'u#"rl*eut-r.lJ,r,"f
;fr"
cerns the interface behveen religion
_.$;;;j;;r";f
and cul_
churches orlinstitutions. This]is ture. concera with public
q"ii" ;;ir_ religiosity also brings forth the relationshir:
tinct, use of thei term .ltanSnationai;,-*a-,
th:.s, case_it is,applied tO ,institutions
'
iilno, lgtween religion and culture G.r..L..l
2005). From within the secularizu,ion
€Foulsr.of people,, Forexample; that is primar_ pu,=-
iiy the Mrartin's (2005) interpretation ug;;r;
, case of those groups *U, n."l'"p.r- {iem,
the empioyrnent of culhue ih ways
groups ornational *inorril", thlt"can
lldnerghbouring
"::*olb/ forestall secularizdtibn,d success.3
In spite ;f
:, nations in $outhiastem or
Eastem Europe..Most
the voJuminous,litepahlre produced
ti.
,nd",
often, such groups-did rubric of cultural .sociology, discussions
not cross borders,:to :bec<ime.ta"snjtionut; of
borders'. changbd :.l arciunil
tU" the relationship bEtweeri r.iigi"" r,rj^'efr_
r
j
therr;, *ifii f balization remain renarkably'iimited to',h"
nation-states erdef!'ihgl1X' tt
oflitt "; topic of
","oorre
nineteenth and twentieth centuries. " secularizati<.ro (fo. exanrple,
Thompson, 2Ol1). In a m'ore'promising'and
Most,rimporttintlli, the post_I9g9 disinte-
gration of thej:corrmunistibloo,.and hnovative line of inqury, Campbell
th" .;i fj.aOt:
has suggested that during the posi_woria
lapse of the Soviet wo.
Uniori,fJi" * iI era the disenchanted West has been re_
coustitution of, a Russian,.Orthodox"r"*ufr,
transi"_ enchanted through imports from the East.
tional communityir6f,sless to,30
peopler residing outside the ,borders.,of
;iii; This 'Eastemization of the West'has become
the a hot topic of debate and discussion _ anrl
Russianr federation, (C avd, ZQ0l.1
Cur*o,.i" although it represents a line of argunenr
2007; Matsuz ato; 2009).. Although
remained .as an bdmiriistati.iel
M;;;"; broader than narrowly c'onstrued reii gi os i fy-,
cintre;.,close it offers a fresh perspective o" th" i";;;l;y:
to haif of ;the,RuSsiau Orthodox d;;;; between religion and culture.
parishes and clergy were relocat.d
post-Sovtet republics., ;It,,Ukajne,
to ;;"; .. Oo: of the great advantages of Campbell.s
Beiarus line of interpretation is the flexible relation-
aud Moldova,'the Rusbiau ;OrtU,iaox'Cl*"fr;,
.lutonomous ",branches, ship between East and West; these are not
arb the ldrgeSt: local seen as fxed essences as the Orient and the
churches ({Gindatbh;, 2004r . 1 1
8)1 io S"""r"i Occident of past centuries. Instead of atnib_
!{ances 1 (Uftraine,;fu 1990 r.add
,
Mold"va, uting fixed edsences to bultural units, then, it
Latr.ia' arid,Esto-nia in 1992) di", R;J; is possible to concentiate oq th" v"rious p.o_
ofthodox,'Ch*.il gr*t"a:
tocal branches. Henceforth,'"*lr"""i"
l"'il cesses referred to as indigenization, hybndi-
these clurches
becamd independent r&orn Moscow
zation or glocalization
ieurke, ZOOS; pi"t.is.,
;; 2003; for specific examples see Altgias,
";;o
theu internal affairs and daily tires
-Belarus*"r" 2010). These processes register the abilitv of
rcontrast,
lin
_concerned. In and religion to mould into the fabric of different
Kazakhstan, ,the Church
$erforrjed u .u,f,". communities in ways that connect ir urti_
tbntra]r change :bf administati,r"
status iii mately with cor:r.munal and local relationo.
maintained shong ties with Moscow.
Frnaliv- Religion sheds its universal unifo,-,r.i* i,
rn Armenia,: Azerbaijan, Lithuania anO
post-Soviet states of Ceniral
tt" favour of blep,ding with locality. Global-iocal
Asia _ in which cr glocal religion thus r.epresents a,genre of
Orthodox Clristianity
,n" 1, it*irorirv i;;;: expression, couununica-tron
and legiti-mation,
.rilur quo remaindd: unaltered. This of collective and individr"f "ia""riii",
aomu:rsfrative restructuring ri:presents a (Robertson, 199 I : 282 ;Robertson ancl Garret,
 160 THE SAGE HANDBOOK OF GLOBATIZATION

_ .; i "i,.. . ,i I ,l:.:r.j ,
' . .ar.,:.'.
i991: xv). Groups and individuals use this
1

Transnationalization has
religious tradition symbolically as emblem_ .com.plemented
religious- nationaliz4tion,by forcing group s
atic of membership il an ethnic or nationai
to, identifu,with specific rgUgioqa t uaitoo,
group. Both institutionai avenues and privare
of real or imaginecl uationbl homelands or to
means are errpioyed in this symbolic appro_
adopt a more universalist vision of religion.
pdation, and these ur" ,ruuily hterwoven The ability of such an inler-pretation,tq-cap-
into a web of other associations and relation- ture . the
engagementsr of,,"rnon-Ghristian
shrps. Aithough communities co:rfinue to,be
w-orld. religions,
with local,cultules,.reurains
formed around thc nofion of ,localify', this an unexplored,facet.of,this line of,research.
category can be diyorced from its connection
to a specific geggraphical area. Locality can
' .i ,,1..1.:-., JI';i']':;Itl :ji! i
be cotstructed'trausnationally or ry*boti-
caliy alongside its tladitional con:rection to a
coNctu5toils , ,,, " "iri ' '1:
';
'
lqecific place ,(Kennedy ind Roudometof
2002). These processes.involve the construc-
tion of cuirural hybrids that blend religious
univelsalisru with several fonns of local
( nrtional or ethnic) particularisms.
Glocal religion involves the considera_
tion of an entfu.e range ofresponses as out-
comes instead of a single master narrative
of secularization and modernization (Beyer,
2OO7). Based on a suryey of ,tn"
niito.y of
uhristianity, Roudometof (2013, ZOtql
continuity between .research. agendas, that
argues that ir is possible to detect
four con_ focus on secularization and
crete forms of glocalizatioa: rndigenization.
r ema cu Iarization, nationafirutioiurJn.r. j
nationalization. Vernacul ito:"tioo involved
lise of ver:racular lariguqges isrr;h ;;
t^hq
Greek or Latin or Arabic in-the'case oi
endowed with th6 symb"li;;ili;;i
l:3ll pnyileged acbess to the
otrerug sacred-
*.hereas iadigenization conne&ed
'ai .;;;;;
f ths with eth:eic groups, whereby,r.tigioo
and culture were often fused into t
unir. Vernacularization was often pr";;r';
#;1;
by ernpires. whereas indigenizaiio" *",
connected to the survival of particutu. _
nic -e.oups. it is important to itress
ih", "tt
,hi,
ts not an exclusively contemporary phe_
n:r1e.ngn. The creation of distinct
bran"hes
oI Chnstlanity _ such as Orthodox and
Latholic Christianity :_ bears the
mark of
thi s p articularirhfiod of reli gidus
,

ism. Nationalization .o*""i"d

rrt;;i f
rh;";;;;i_
dation of specific'nationsr .tith p;;;;
"j

confessions and has been a.popular

stratesv
Ln wesrern and Eastern'Ed,;;;
!9th
2000: H'astiugs, i 997; Roudome-tot,
(c;;;ii,
;ilr).
 RELIGION AND GLOBALIZATION

which some of these conkibutions

have had almost guarantees that their study is
going to
lroaderappeal beyoud the field ofreGr;; continue to atkact the attention
of nJ* g?rr_
into'thebroridetsocial_sci0ntifi .*rrr"j*iruof ' eraticns ofresearchers and scholars.
o
rbd iff.riffi in tnj ,"r]; illffi iL;
earc[qlS
rion Bro.idly spgaling,,"r"*Ju
tgcusgd
rrriJl #"" NOTES
both on the spread of reli-gious tradi_
uons rnto new territbries as well
as on new 1 Some recent contributions (Esposito, Fasching,
deveiopmenh existing
.withiu r.figion, lpe*_ and Levris, 2008; MacCulloch, 2009)
neadecl tty glou-alization. ha,,e
Obviously, no .o*_ attempted to transcend these limitations
These
prehensive acgout ol.all suggest the rise of scholarly awareness
individu;l about
antj sfrrdies, ca:r be madE "m;i;
within the,existinp these issues and sincere ef{oris to ouur,oru
pui,
space rcsbictions;,Still, the shortcomings.
chapter has ,p..in]
catly. referred. ro key contributions 2 The post-1989 creation or reconstructron
of inde,
i" rli i;ia pendent states led to the application
of ttre aoi-
anc nas stressed the ilegree to
w.hich histori_ old strategy. of ecclesiasticat autocepf.,]afv ai
caliy oriented and,,iroSs_cuft ruf means of bolstering these states, newJound
a
r"f,iifurrfri,
&g.relatiophip between r"lig; ;ln
31 :

baliiation repr-eseng in i"iporturlt,r";

;;;;: independence. several instances
Estonia, l.,,kraine) ecclesiastical disputes
(l/olJ;;,
ensueci as
;;;_ a result of the clash between rival ecclesjastrcal
rent researih: S['cl1 work allows "a
the fi.eld to nationalism (for an overview, see p3yqs, ZOOZ,. -
transcend. jtq r"giU"raf r";.
ir',h;-ril; ;; 3 A good indication.of ah area of scholarly inreresr
Ctristianity add io W"stem modemization is the appearance of journals focusinq
aud on thar
lo
g:* by attempting to engage diverse his_
area, and that is the case here; the Lst ef 5116r
iorical eras 4ndrcultural contexts. journals includes lhe lournal of Religlc.tn
and
Culture, the Journat of Religion anJ poputar
Fina.lly, the.:chaptori,hrs,addrqssed
two new Culture, Culture and Religion, and Retigion ano
frontiers ofsocialrisearoh oh thO ref"tio*nt American Culture.
bgtween religion and gloo-alizafion.
Th"e;
of these i$:the intbrieadon, bEtrareen, tansna_
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