Geography of Religion

This is the first book to explore how religious movements and actors shape and are shaped by aspects of global city dynamics. Theoretically grounded and empirically informed, Religion and the Global City advances discussions in the field of urban religion, and establishes future research directions.

David Garbin and Anna Strhan bring together a wealth of ethnographically rich and vivid case studies in a diversity of urban settings, in both Global North and Global South contexts. These case studies are drawn from both 'classical' global cities such as London and Paris, and also from large cosmopolitan metropolises - such as Bangalore, Rio de Janeiro, Lagos, Singapore and Hong Kong – which all constitute, in their own terms, powerful sites within the informational, cultural and moral networked economies of contemporary globalization.

The chapters explore some of the most pressing issues of our times: globalization and the role of global neoliberal regimes; urban change and in particular the dramatic urbanization of Global South countries; and religious politics and religious revivalism associated, for instance, with transnational Islam or global Pentecostal/Charismatic Christianity.

Alžir islam (državna religija) 99% (suniti), hrišćanstvo i judaizam 1% Angola hrišćanstvo 88% (rimokatolici 68%, protestanti 20%), domorodna verovanja 12% Benin domorodna verovanja (animizam) 50%, hrišćanstvo 30%, islam 20% Bocvana hrišćanstvo 70%, ateisti 20%, domorodna verovanja 6%, drugo 4% Burkina Faso islam 55%, hrišćanstvo 25%, tradicionalna verovanja 20% Burundi hrišćanstvo 67% (rimokatolici 62%, protestanti 5%), domorodna verovanja 23%, islam 10% Centralno Afrička Republika hrišćanstvo 50% (protestanti 25%, rimokatolici 25%), islam 15%, domorodna verovanja 35% Čad islam 51%, hrišćanstvo 35%, animizam 7%, druga domorodna verovanja 7% Demokratska Republika Kongo hrišćanstvo 70% (rimokatolici 50%, protestanti 20%), domorodna verovanja 20%, islam 10% Džibuti islam 94%, hrišćanstvo 6% Egipat islam 94%, koptsko hrišćanstvo i drugo 6% Ekvatorijalna Gvineja nominalno hrišćanstvo (prvenstveno rimokatolici), pagani Eritreja hrišćanstvo 50% (prvenstveno pravoslavni), islam 48%, domorodna verovanja 2% Etiopija islam (suniti) 45-50%, hrišćanstvo 45% (etiopski pravoslavni hrišćani 40%, protestanti 5%), domorodna verovanja Gabon hrišćanstvo (55%-75%), islam, animizam Gambija islam 95%, hrišćanstvo 4%, animizam 0.8% Gana hrišćanstvo 69%, islam 15.6%, tradicionalna i domorodna verovanja 8.5% Gvineja islam 85%, hrišćanstvo 8%, tradicionalna verovanja 7% AFRIKA Gvineja-Bisao domorodna verovanja 50%, islam 45%, hrišćanstvo 5% Južnoafrička Republika preovladavajuće hrišćanstvo, tradicionalna afrička verovanja, hinduizam, islam, Jevreji Kamerun hrišćanstvo 53%, islam 22%, domorodna verovanja 25% Kenija hrišćanstvo 80%, islam 10%, tradicionalna afrička verovanja 9%, Hindu/Siki/Bahai/Jevreji 1% Komori islam (suniti) 98%, hrišćanstvo 2% (rimokatolici) Lesoto 80% hrišćanstvo (većina rimokatolici, evanđelisti, anglikanci i druge denominacije), islam, hinduizam, domorodna verovanja Liberija hrišćanstvo 40%, animizam 40%, islam 20% Libija islam 97% (suniti) Madagaskar tradicionalna verovanja 47%, hrišćanstvo 45%, islam 7% Malavi hrišćanstvo 75% (protestanti 55%, rimokatolici 20%), islam 20%, domorodna verovanja 3%, drugo 2% Mali islam 90%, domorodna verovanja 6%, hrišćanstvo 4% Maroko islam 99%, judaizam i hrišćanstvo Mauritanija islam Mozambik domorodna afrička i druga verovanja 40%, hrišćanstvo 35%, islam 25% Namibija većinom hrišćanstvo, domorodna verovanja Niger islam 95%, tradicionalna verovanja i hrišćanstvo Nigerija islam, hrišćanstvo, domorodna afrička verovanja Obala Slonovače islam 35%-40%, hrišćanstvo 25%-35%, domorodna verovanja 10%-20% Republika Kongo tradicionalna verovanja 50%, hrišćanstvo 50% (rimokatolici 35%, drugi hrišćani 15%), islam 2% Ruanda hrišćanstvo 93.5%, islam 4.6%, ateisti 1.7%, tradicionalna afrička verovanja 0.1% Japan šinto i budizam, hrišćanstvo (oko 0.7%) Južna Koreja hrišćanstvo, budizam, šamanizam, konfučijanizam Kambodža budizam 95%, islam, animizam, hrišćanstvo Kina zvanično ateisti, taoizam, budizam, islam, hrišćanstvo Kiribati hrišćanstvo 91% (rimokatolici 55%, Kiribati protestanti 36%), drugo 9% Laos budizam 66.8%, hrišćanstvo 1.5%, drugo 31.6% (uključujući animizam, bahaizam i islam) Malezija islam 60.4%, budizam 19.2%, hrišćanstvo 9.1%, hinduizam 6.3%, konfučijanizam 2.6%, domorodna verovanja 0.8%, drugo 0.4%, nedeklarisani 1.2% Maršalska Ostrva hrišćanstvo (većinom protestanti) Mikronezija hrišćani 95.4% (rimokatolici 53%, protestanti 42.4%), drugo 4.6% Mongolija tibetanski budistički lamaizam 94%, islam 6% (prvenstveno na jugozapadu), šamanizam Nauru hrišćanstvo (⅔ protestanti, ⅓ rimokatolici) Palau hrišćanstvo (rimokatolici i protestanti), modekngei (domorodna religija) Papua Nova Gvineja hrišćanstvo oko 96% (rimokatolici, luterani, adventisti) Samoa hrišćanstvo 98.9% Turska islam 99%, hrišćanstvo, bahai i judaizam Evroazija Ukrajina hrišćanstvo (ukrajinski pravoslavci, ukrajinski grkokatolici, ukrajinski rimokatolici), islam, judaizam, drugo Bliski Istok Bahrein islam 98% (šiiti 70%, suniti 30%), hrišćanstvo, judaizam i hinduizam Irak islam 97%, hrišćanstvo 3%, drugo ispod 1% Iran islam 98% (šiiti 89%, suniti 9%), zoroastrijanizam, judaizam, hrišćanstvo i bahai 2% Izrael judaizam, islam, hrišćanstvo, druzi Jemen islam, mali broj Jevreja, hrišćana i hinduista Jordan islam 95% (suniti), hrišćanstvo 4%, drugo 1% Katar islam (državna religija) Kuvajt islam 80% (suniti 70%, šiiti 30%), hinduizam, hrišćanstvo, budizam i zajednice Sika Liban islam 60% (šiiti, suniti, druzi, alaviti i drugi), hrišćanstvo 39% (katolici Maroniti, grčki pravoslavci, katolici Melkiti, jermenski pravoslavci, sirijski katolici, jermenski katolici, sirijski pravoslavci, rimokatolici, Kopti, protestanti), drugo 1% Oman islam (suniti i šiiti), ibadi, hinduizam, hrišćanstvo Saudijska Arabija islam Sirija islam 74% (suniti), alaviti 12%, hrišćanstvo 10%, druzi 3% i mali broj drugih islamskih sekti i Jevreja Ujedinjeni Arapski Emirati islam 96%, hinduizam, hrišćanstvo Južna i Centralna Azija Avganistan islam 99% (suniti 80%, šiiti 19%), drugo 1% Bangladeš islam 88.3%, hinduizam 10.5%, hrišćanstvo 0.3%, budizam 0.6%, drugo 0.3% Butan lamaistički budizam 75% (državna religija), hinduizam 25% Indija hinduizam 82.4%, islam 12%, hrišćanstvo 2.3%, religija Sika 1.9%, drugo 2.5% Južna i Centralna Azija Kazahstan islam 47% (suniti), hrišćanstvo 46% (ruski pravoslavci 44%, protestanti 2%), drugo 7% Kirgistan islam, hrišćanstvo (ruski pravoslavci) Maldivi islam (suniti) Nepal hinduizam 81%, budizam 11%, islam 4%, drugo 4% Pakistan islam 97%, hrišćanstvo, hinduizam, drugo Šri Lanka budizam, hinduizam, islam, hrišćanstvo Tadžikistan islam 90% (suniti 85%, šiiti 5%), drugo 10% Turkmenistan islam 89%, istočno pravoslavlje 9%, nedeklarisani 2% Uzbekistan islam 88% (suniti), istočni pravoslavci 9%, drugo 3%

The status of women in society is very diverse worldwide. Among many important traits associated with the differentiation of gender inequality is religion, which itself must be regarded as a fluid concept with interpretations and practices ‘embedded’ and thus varying with respect to cultural and historical relations. Admitting the complexity of the issues, some religious norms and traditions can contribute to the formation of gender inequalities and to subordinate the role of women in society. Using an exploratory quantitative analysis, the influence of religiosity on gender inequality in social, economic and political spheres is examined. Three categories of states have emerged from the analysis: (a) states where the majority of inhabitants are without religious affiliation, which display the lowest levels of gender inequality; (b) Christian and Buddhist societies, with average levels of gender inequality; and (c) states with the highest levels of gender inequality across the observed variables, whose inhabitants adhere to Islam and Hinduism.

La obra es un encuentro de debates teóricos que exhiben la relevancia social de lo sagrado y del lugar que adquieren hoy la fe, lo divino, las creencias, las peregrinaciones, los rituales y las fiestas en nuestros trayectos socio-territoriales. Los simbolismos de lo sagrado se recrean e innovan, a la vez que intentan no perder ciertas “raíces de la tradición”. Como un continuum de tensiones y negociaciones, se esgrimen capítulos de experiencias y revisiones conceptuales plasmados en esta geografía de lo sagrado, aún terra incongnita.

Historical Atlas of Hasidism is the very first cartographic reference book on one of the modern era's most vibrant and important mystical movements. Featuring seventy-four large-format maps and a wealth of illustrations, charts, and tables, this one-of-a-kind atlas charts Hasidism's emergence and expansion; its dynasties, courts, and prayer houses; its spread to the New World; the crisis of the two world wars and the Holocaust; and Hasidism's remarkable postwar rebirth.
Historical Atlas of Hasidism demonstrates how geography has influenced not only the social organization of Hasidism but also its spiritual life, types of religious leadership, and cultural articulation. It focuses not only on Hasidic leaders but also on their thousands of followers living far from Hasidic centers. It examines Hasidism in its historical entirety, from its beginnings in the eighteenth century until today, and draws on extensive GIS-processed databases of historical and contemporary records to present the most complete picture yet of this thriving and diverse religious movement.
Historical Atlas of Hasidism is visually stunning and easy to use, a magnificent resource for anyone seeking to understand Hasidism's spatial and spiritual dimensions, or indeed anybody interested in geographies of religious movements past and present.

A investigação sobre as correlações entre as formas humanas de habitar o espaço e as práticas/representações religiosas tem uma longa tradição nos Estudos de Religião. Na indagação sobre as religiões pré-históricas, no estudo das origens das tradições religiosas ou no mapeamento dos itinerários de disseminação religiosa, a problemática do uso e da apropriação religiosa do espaço emerge incontornavelmente. Os objetos de estudo, neste domínio, dizem respeito tanto à longa duração das culturas como às dinâmicas de mudança social mais recentes. As sociedades contemporâneas têm-se tornado mais diversas, sendo marcadas por uma pluralidade inédita de cosmovisões religiosas. Neste contexto, em diferentes disciplinas, fala-se do fim da territorialidade local compacta, quadro social em que era possível encontrar imediatamente, para cada pessoa, objeto ou acontecimento, uma rede estável de significação, referida a um lugar. As novas gramáticas do território têm um importante impacto na morfologia do campo religioso.

We sketch out some of the main strands of religious innovation that weave together into what we call “California consciousness:” the often heterodox blend of spiritualities with movements elsewhere but uniquely and influentially concentrated in California. The main strands are: nature religion, esotericism (including Theosophy and the occult), counterculture (including psychedelic use), East-west Hybridity, and the human potential movement. We discuss the historical development of each strand, including important texts, figures and events and suggest how they form a unique regional sensibility. These strands vary from traditional organized religious orientations by being based less on institutional structures or revealed texts than on subjective experience (individual and collective). The borders often straddle the sacred and the profane, the numinous and the psychological or psycho-physiological. California consciousness thus stands as a fundamental influence on the “spiritual but not religions” orientation that is increasing in popularity. Its geography is an important influence on this diffuse movement. The state’s extraordinary landscapes have inspired various forms of nature mysticism; its location on the Pacific locates an important site where Euro-American civilization encounters Asian religious traditions (both historical and imagined); and the state’s cultural construction as a clement site of healing and transformation has encouraged forms of migration and identification that fuel California consciousness. Along with many sects and informal movements, California’s spiritual legacy gives rise to numerous and widely varied structures and spaces of religion or spirituality, from bohemian enclaves to Zen monasteries and Theosophical retreat centers. We explore how these various strands came together and how California changed and intermingled in the process of forming its own landscape of modern religious innovation.

Raento, Pauliina & Kai Husso (2002). Cultural diversity in Finland. Fennia 180: 1-2, 151-164 (Special Issue with CD-Rom,).

ABSTRACT The image of Finland as a culturally and ethnically homogeneous nation is erroneous. The country's 'old minorities', include the Swedish-speakers, the indigenous Sami, and the Romani. Several smaller ethno-cultural and religious groups have resided in Finland since the nineteenth century. Increasing immigration is now further diversifying Finland. Many of the old and new minorities have clearly defined regional hearths, as do many distinctive segments of the majority culture. This article provides an overview of Finland's three largest minorities, religions, foodways, the new immigration, and the recent English-language sources available on these topics. The discussion emphasizes the new understanding of the country's ethno-cultural make-up and political, legal, and social challenges that have followed the recent change.

Ao lançar Conexões Geográficas 2: múltiplos olhares, os organizadores apresentam o volume 2 da Coleção Conexões Geográficas, que destaca a pluralidade das pesquisas realizadas por geógrafos de diferentes instituições do Brasil, apresentando assim, uma conexão entre diferentes temas e abordagens geográficas. A ideia inicial, era realizar o lançamento de apenas um livro, Conexões Geográficas: ensino e pesquisa, lançado em 2020, visando apresentar aos leitores, diferentes pesquisas no/do campo geográfico brasileiro em suas múltiplas escalas e análises, contribuindo efetivamente para colocar em destaque o profundo papel da ação humana na transformação da superfície terrestre. Através da receptividade dos primeiros leitores, observamos que dar continuidade e criar uma coleção temática diferenciada, seria necessário e oportuno, para o principal objetivo da coleção, a difusão do conhecimento geográfico em seus diferentes níveis, buscando assim, uma interpretação horizontal dos temários apresentados. A presente coleção é composta de 15 artigos, divididos em diferentes matrizes do pensamento geográfico, com destaque para os estudos de Geografia Cultural; Geografia da Religião; Geografia Econômica; Ensino de Geografia; Geografia Urbana; Cartografia; Geografia Política; Geopolítica, entre outros. A coleção representa em sua construção aquilo que o geógrafo cultural Denis Cosgrove apresenta: “(...) a geografia está em toda parte, reproduzida diariamente por cada um de nós” (COSGROVE, 1998, p.121).