Stanley D. Brunn Editor The Changing World Religion Map Sacred Places, Identities, Practices and Politics Donna A. Gilbreath Assistant Editor Q Springerator Staley D-Bruna Departnert of Geography Unies of Keancky Lexington, KY, USA Assistant itor Donna. Gites ‘UK Mate Cancer Center Reveareh Communications Office Lexington, KY, USA ISBN 9789401793759 ISRN 978.94.017-9576-6 (€Bosk) DOL 10.1097878-94-017-9376-6 Lira of Congress Carol Number: 2016960060 ‘reader reprosson onic aber Wa, ssn or iaferon ‘ong andra lero tapi compar solar, fy sma csr metndaogy ‘ow knownar bea develo. “Tasusot poor desipive names repinerenanc, lena, service mark, thispbiction deo in evenin he ence fs pce enema ht sol umes ete fe evan roc td roultons a tec fo pera a ‘Fyepules be ure and teers fe to sume ah dca information in his ook {i levi ete a acer nh ce ef pubeton Nee the pblser nates be ‘Shore ges warn expres or impos with petted comaited here efor eer ‘roma a may hve Ben a, Prictdon ide paper Spingsr Sdencev Business Nia BLV. Dawes is pr of Springer Seensmsiness Met (oaneasinsrcom)x Contents Part VI Business, Finance, Economic Development and Law 59 Belief Without Faith: The Effect of the Business of Religion in Kano State, Nigeria Tbeshim Badamasi Lamba ans 60 Economic Development and Cultural Change in Islamic Context: The Malaysian Experienet iocsonnonn 137 Samuel Zalanga 1 Unvling Mamie Face: Boonies Practice sand Outcomes. 7 David Bassens 62 A Marriage of Convenience? Islamie Banking 161 ‘and Finance Meet Neoliberalizaion, 3 Michael Saners 63 Pious Merchants as Missionaries ‘and the Diffusion of Religions in Indonesia, 1189 (Chad F. Emmett 64 Tithes, Offerings and Sugar Beets: The Economic Logistics of the Church of Jesus Christof Latter-Day Saints 1207 J. Matthew Shumway 65 Entrepreneurial Spirituality and Community ‘Outreach in Afriean American Churches. James H, Jobson J. and Lori Carer-Edwards 66 Eavironmentl Governance Property Right and Judeo-Christian Tradition Kathleen Braden 109 14s ‘Moral xchange and Social Impacts, ‘Locas F Joanston and Robert H. Wall 68 Law and Religion: The Peculiarites ofthe Italian “Model—Emerging Issues and Controversies... Maria Cristina Ivaldi 1239 om IDS ‘Volume I Part VII Globalization, Diasporas and New Faces in the Global North 69 Four Corners of the Diaspora: A Psychotogical ‘Comparison of Jewish Continuity in Major Cities in New Zealand, Australia, Canada and the United States. 1289 “Michelle Gezentsvey Lamyeaten wi 70 Global Dispersion of Jews: Determinants and Consequences... (31! Sergio DellaPergola and Ira M. Sheskin 71 ‘The Narration of Space: Diaspora Church ‘a8 Comfort Zone in the Resettlement Process for Post-communist Bulgarians in Tor0nt0 2 134s Mariana Mastagar ‘72 ‘Temples in Diaspora: From Moral Landscapes ‘to Therapeutic Religiosity and the Construction ‘of Consilience in Tarail Toronto, ‘Mack Whitaker 78 Golden States of Mind: A Geography ‘of California Consciousness Erik Davis and Jonathan Taylor 7A Lived Experience of Religion: Hindu ‘Americans in Southern California, Shampa Mazumdar and Sasjoy Mazumdar 75. Multisealar Analysis of Religious Geography in the United States.. Samuel M, Otterstrom 716 Bible Belt Membership Patterns, Correlates ‘and Landscapes ssn E39 Gerald R. Webster, Robert H. Wate, J. Clark Arches, and Stanley D, Brann ‘77 ‘Transnationalism and the Soka Gakkal: Perspective and Representation Outside and Inside Japan... 1469 ‘Aterandire Benod. 0 1385 140s a2 78 The Place and Role of Alternative Forms of Religiousness in Contemporary Russia. Demyan Belyaev 79 ‘The Cow and the Cross: South Asians in Russia and the Russian Christian Orthodox Chureh, 1503 Igor Kotin 80 Islam and Buddhism in the Changing Post-Soviet Religious Landscape ward C. Holland and Meagan Todd 81 Back tothe Future: Popular Belief in Russia Today... o 1531 Jeanmarie Rouhier Willoughby and Tatiana V. Filosofova 1485 Isis 82 The Changing Religious Mosaic of Ukraine. 1555 Exther Long Ratajeski85 a7 1 92 Contents ‘An Exception in the Balkans: Albenia’s “Multiconfessional Identity 1s Peter Jordan Social and Spatial Visibility of Religion in Question: ‘The Case of Plaricultural and Multiconfessional France cance. 1399 Lionel Obadia “A Most Difficult Assignment:” Mapping the Emergence of Jehovah's Witnesses in Irland .occcsnue 1615 David J. Butler ‘The Multifaith City in an Era of Post secularism: ‘The Complicated Geographies of Christians, ‘Non-Christians and Non faithful Across Sydney, Australia... 1635 Kevin M. Dunn and Avais Piracha ‘Russian Rodnoverie: Revisiting Eastern ‘and Western Paganisms. ‘Karina Aitamurto Evangstical and Pentecostal Churches in Montreal and Paris: Between Local Territories and Global Networks...... 1673 Frédéric Dejean ‘Towards a Catholic North America? ‘Anne Goujon, Eric Caron Malenfant, and Vegard Skike ‘Changing Geographies of Immigration and Rel Inthe US. South. Patrica Ehrkamp, Caroline Nagel, and Catherine Cote New Eeclesiologies and New Feclesio-geographical Challenges: The Emergence of Post-ecclesiological Modernity. Grigorios D. Papathomas Hinduism Meets the Global Order: "The “Easternization” of the West... ‘Ake Sender and Clemens Cavallin 1655 1089 m ims ims Part VIII Globalization, Diversity and New Faces in the Global South 93 4 "The World’s Fastest Growing Religion: Comparing (Christian and Muslim Expansion in the Modern Era..s.secsuse 1767 Philip Jenkins ‘The Emerging Geography of Global Christianity: [New Places, Faces and Perce Robert Straus 1781conten: ssi 95 Deterritorialization in Havana: Is There an Alternative Based on Santeria? mon 1195 ‘Yassee Furés, Alberto Matar, and Yulier Avello 96 Calling a Trickster Deity a “Bad” Name in Order ‘to Hang It? Deconstructing Indigenous African Epistemologies ‘Within Global Religious Maps of the Universe. ‘Afe Adogame 97 Christianity in Africa: Pentecostalism and Sociocultural Change in the Context of Neoliberal Globalization... 1927 Samuel Zalanga 98 Negotiating Everyday Islam After Socialism: {A Study of the Kazakhs of Bayan-Uigii, Mongolia. 1863 ‘Namara Brede, Holly R. Barcus, and Cynthia Wemer 99 How the West Was ‘One’ (Hinduism 1313 and the Aquarian West).. 1991 Mastin I. Haigh 100 Hinduism and Globalization. 1917 Rana PB. Singh and Mikse! AKtor 101 The Diasporie Hindu Home Temple... sevens 1993 Carolyn V, Provok. 102 Liberation Theology in Latin America: Dead or Alive? Thia Cooper 103 Africa’s Liberation Theologies ‘An Historical-Hermeneutical Analysis Gerald West 104 Asian Liberation Theologies: An Eco-feminist Approach {or a More Equitable and Justice Oriented World. 1987 Kathleen Nadeau 105 Cuba's Distinct Religious Traditions: Better 1985 Social Changes Come Oh $0000 SIOWY 0. 1999 SJualyne Dodson 106 Global Networks and the Emergent Sites ‘of Contemporary Evangelicalism in BraZilwnssonsnnnsenson 2011 ‘Jeff Garmany and Hannes Gerhardt 107 Legacy of a Minority Religion: Christians and Christianity in Contemporary Japan (Christina Ghanbaepour 108 The Chinese Church: A Post-denominational Reallty?.....cssus 2048 Chloe StareChapter 103 Africa’s Liberation Theologies: An Historical- Hermeneutical Analysis Gerald West 103.1 Introduction In the later part of the 1980s those working within the framework of liberation theologies began to explore other ways of talking about “liberation.” While the term liberation” was still of immense rhetorical importance, given its historical and ‘hermeneutical heritage (Bonino 1975), the terain from within which the term had arisen was shifting. There was not the sume hope that imagined socialist forms of political and economic Hiberation would maerialize. The collapse of the Soviet Union had much to do with this, as did the failure of socalistinclined movements ‘and partis to establish themselves politically and economically in nation states in Latin America, Afica, and Asia. So those werking within this hermeneutic frame- ‘work began to re-imagine what ‘iberaton’ ight look lke, both in terms of what liberation was “from and what liberation was “to.” One way of talking about “iberation” which began to emerge during ths time was to speak of “the God of lige" and “the idols of death” (Hinkelammert 1986). What iberation theology was bout, it was argued, was taking sides with te God of life against the forces of death, The task of Christians was to “read the signs ofthe times," discerning where God was already at work bringing life inthe midst of deat, and then to become co-workers with God (Hinkelanmert 1986). Liberation theology was to be done, within this revised terminology, in the ‘context of the struggle for life in the midst of death Inthe South African context, for example, the key concept became that of struggle.” The emphasis became less ‘nthe end product (“iberation”) and more on the ongoing process of Gods libera tory projet (Mosala 1989; Nolan 1988). The advantage ofthis siftin emphasis and formulation has been that there is place for liberation theologies after political Gwen =) School of Religion, Philosophy and Clases, Univerty of KwaZulo-Naa, rite Bag X01, Scoville 3209, South Alea ‘all west@ulonacza (© Springer Sciences Business Meda Dordrehe 015 wn SD Bran (ed), The Chanting World Relon Map, ‘DOr 10. 10071978:94.017-9576.6_103wn Wie liberation, as isthe case in South Africa. As long as the God of life is engaged agtinst the idols of death — whether these be the idols of neo-liberal capitalism, or the idols of patriarchy, or the idols of moral ad medical discrimination in the HIV and AIDS pandemic ~ there isa need for forns of liberation hermeneutics which ‘work with and proclaim the God of ie ‘While liberation theologies continue to cal for and ope forthe fullness of libra tion, what John calls “abundant life" fohn 10: 10), liberation theologians in South ‘Arica and elsewhere have recognised that for millions of people the reality i a daily Straggle for survival, for basi life (Haddad 2004), “Struggle” isthe reality of life for ‘many, and a distinctive feature of “struggle” in South Aftican and other liberation theologies is its systemic nate. “The sirugee” isnot primarily an internal stugele ‘within individuals, though it does inclode this; the primary strugae thats the tern of liberation theologies is, to rephrase Ephesians, the struggle against systems and structures which bring death (Ephesians 6:12). The struggle is fundamentally against structural sin (West 2005). Given the systemic nature of the strugae for lie, the fun