“You Know,Abraham Was Really the First Immigrant”: Religion and Transnational Migration

The purpose of this article is to summarize what we know about the role that religion plays in transnational migration and to outline a strategy for further research in this area. While migration scholars now generally acknowledge the salience of migrants' economic, social, and political transnational activities, we have largely overlooked the ways in which religious identities and practices also enable migrants to sustain memberships in multiple locations. My goals in this article are threefold. First, I provide a brief overview of related bodies of work on global, diasporic and immigrant religion and differentiate them from studies of migrants' transnational religious practices. Second, I selectively summarize what we have learned about the role of religion in transnational migration from prior research. Finally, I propose an approach to future research on these questions.¹     

Philanthropy in 18th-Century Central Europe: Evangelical Reform and Commerce

This article focuses on the close linkage between domestic philanthropy and commerce at the end of the early modern period, and the sophistication with which well-connected evangelical institutions transcended the confines of established religion and territorial boundaries. Use of a large set of primary and secondary sources that are relatively unknown in the history of the voluntary sector permits the examination and analysis of several notable aspects of the Francke Orphanage Foundations, an 18th-century central European institution of evangelical reform and colonial mission. Particular attention is given to the innovative efforts of their founder, August Hermann Francke, to secure an independent financial base for his institutional goals. These goals, which were supported in large part by members of the German nobility and of merchants in the imperial cities, included but were not limited to reform of charity care and education. From the outset, a close network of personal supporters and evangelical institutions that extended throughout Protestant Europe proved essential for both trade and evangelical mission; this network permitted expansion into Russia and the Baltic provinces, Hungary, the Near East and India, and eventually the British North American colonies.     

Calling Upon the Sacred: Migrants' Use of Religion in the Migration Process

The role of religion in the stages of the migration process has been overlooked by both immigration and sociology of religion scholars. This article draws on the migratory and religious history of a transnational Maya community with members in the western highlands of Guatemala and Houston, Texas. Drawing on field research of Mayas in both the sending and receiving areas, we show how migrants use religion in the following stages of the migration process: 1) decisionmaking; 2) preparing for the trip; 3) the journey; 4) the arrival; 5) the role of the ethnic church in immigrant settlement; and 6) the development of transnational linkages.     

Transnational youth transitions: becoming adults between Vancouver and Hong Kong

In the context of the academic interest shown in the enduring transnationalism of contemporary migrants and in the modes of transitions to adulthood in different global settings, in this article we examine the transnational lives of adolescents moving between Vancouver (Canada) and Hong Kong. While there is a lot of literature on the parents' political and economic calculations, there is very little on how adolescents in these situations articulate their geographical sensibilities. We draw on three periods of fieldwork undertaken in 2002, 2008 and 2010 during which we employed a transnational methodology to interview young people in Vancouver and Hong Kong. We argue that becoming an adult involves a process in which, in their discussions about the geographical and emotional distance between themselves and their families, young people articulate their own complex emotions towards specific places in their transnational social field. Their families sporadically interrupt the adolescents' otherwise independent lives with fragmented modes of supervision. By examining the complex intentions and emotions behind circular migration from the perspective of transnational youth in a community of split families, we advance the discussion on transnational geographies, particularly of the family in the context of a flexible global economy.     

Transnational households and ritual: an overview

In this article we introduce five papers, all by social anthropologists, all concerned with transnational households and ritual. Despite wide–ranging research on transnational migration and diasporas, many aspects have been accorded less consideration than they deserve. The transnational practices of migrant families, other than remittances and other economic activity, remain under–investigated. Some thought has been given to the transnational dimension of religious belief systems, notably Islam, but the micro–politics of religion has been largely ignored, and there has been little discussion of transnational religious practices (rituals) at the level of households and families, especially those performed by migrants back in their countries of origin. Household–level analyses of the performances of and meanings attributed to life–crisis rituals and consideration of what Salih has called the ‘transnational division of ritual space’ offer a valuable route to understanding relations between place, culture, ethnicity and gender among migrants in a transnational world, and illuminate contemporary processes of globalization.     

Religion,Nationalism, and Transnational Civil Society in the Eritrean Diaspora

This article examines the emergence and significance of religion among Eritreans in the United States as a basis for building community in diaspora, reconfiguring nationalist identity, and constituting transnational civil society. It argues three related points: that religious identity and gatherings help mitigate against fractured political identities that have weakened secular diaspora associations; that practicing Eritrean identity through religion challenges the hegemonic power of the Eritrean state to transnationally control diaspora communities and dictate national identity; and that the very incipience of religious bodies as transnational avenues provides Eritreans in diaspora with an autonomous space to resist the state's totalizing demands. Through a critical ethnographic investigation of religious identity and church bodies in Eritrea and one United States diaspora community, the article shows that uneven transnational networks between the United States and Eritrea create new spaces for political action. Specifically, the relative autonomy of churches and the incipience of their transnationalism allow diaspora Eritreans to use religion in the constitution of an emergent transnational civil society.     

Taiwanese Immigrant Entrepreneurs in Canada and Transnational Social Space

This article explores the migration of Taiwanese immigrant entrepreneurs to Canada and their transnationalism. Their presence in Canada is documented and described with statistical data on their demographic characteristics, human capital, and economic capital. An assessment of their transnationalism is provided by primary qualitative data gathered through in‐depth interviews. Overall, the review of the literature on Taiwanese migration to various countries, and their transnationalism, indicates that research has primarily been conducted in Australia and the United States, while it remained understudied in Canada. The article makes a case for contextualizing Taiwanese entrepreneurial migration in terms of a global immigration marketplace and the specific business migration programmes in Australia, United States, and Canada. Further, the article argues for the appropriateness of conceptualizing these Taiwanese entrepreneurs as operating within the theoretical framework of transnational social space. The findings on transnational social space include the importance of transnational familial networks, transnational business circuits, and transmigration. Transnational familial networks constitute a form of “capital” as the dispersal is a “resource”. The transnational business circuits include three types: (1) Asian production‐North American distribution; (2) retail chains; and (3) import‐export, all spatially distributed with their multiple national sites. In selected areas of the presentation and discussion of the data the policy implications of the findings are explored. These include discussion of the implications of this transnationalism on Canadian policies such as immigration, multiculturalism, business development, international trade, economic development, and citizenship. There is clearly a lack of harmonization among migration policy and other social and economic policies in Canada. While Canadian multiculturalism policy facilitates transnationalism, Canadian citizenship policy is shown to conflict with and discourage transnational practices.     

Diasporic Memberships in Historical Perspective: Comparative Insights from the Mexican,Italian and Polish Cases1

This article compares the evolution of diaspora‐sending state relations for Mexico, Italy, and more briefly, Poland during their peak periods of out migration. I argue that sending‐state diaspora relations evolve through the state's changing relations with the global system, their domestic politics, and migrants' ability to act politically with respect to the homeland. This research shows the state helping to create diasporic or transnational space. It also contributes to the analytical work of fleshin out examples of transnational life in history, and examines a case (the Polish one) where the global system and other conditions combine to overwhelm transnational life.     

Intimate circuits: modernity,migration and marriage among post‐Soviet women in Turkey

The study of migration too often ignores the ways that labour migrants' emotional entanglements and complicated personal relationships factor into their experiences of being people on the move. In examining post‐Soviet migrant women's relationships with Turkish men and the ways these are regulated in Turkey, in this article I consider how intimate practices of marriage and performances of ‘love’ have emerged as key aspects of transnational mobility. These intimate practices both enable long‐term transnational circuits between post‐Soviet homelands and Turkey, and attest to the way global capitalism is redefining personal lives.     

Long distance intimacy: class,gender and intergenerational relations between mothers and children in Filipino transnational families

Abstract In this article I address transnational intergenerational relations between Filipino migrant mothers and their young adult children and examine how families achieve intimacy across great distances. I do this by identifying and examining the transnational communication methods Filipino migrant families use to develop intimacy, in other words familiarity, across borders. In my analysis, I address how political economy and gender shape the dynamics of transnational communication. By showing how economic conditions and gender shape transnational family communication, I provide a socially thick lens through which to understand the formation of transnational intimacy and emphasize how larger systems of inequality shape the lives of the children left behind by the global migration of women.     

The Economics of Transnational Living1

Migrants' long‐distance economic relations with their homelands have been the subject of an extensive, albeit fragmented, multidisciplinary inquiry. Most existing studies have been primarily concerned with the north‐south flow of monetary remittances that migrants send to their homelands. Using a transnational perspective informed by economic sociology tenets, this article argues that this north‐south, monetary‐centered approach is too limited, for it fails to heed the multiple macroeconomic effects of migrants' transnational economic and noneconomic connections and, thus, underestimates migrants' agency and their influence at the global level. Using the concept of transnational living, the study presents new vistas of transnational migration that question accepted notions about the relationship between labor mobility and capital mobility.     

Global System Theory and ‘Market-friendly’ Religion

This article explores some implications of the interplay of neoliberal economic policy and religion for Leslie Sklair's global system theory (GST), and some implications of Sklair's theory for the study of contemporary religion. We first suggest that Sklair needlessly restricted his theory's scope by analyzing culture in terms of consumerist ideologies without systematic consideration of religious doctrines and practices. Second, based on studies of ‘market Islam’ and our own research on neo-Pentecostal Christianity in Guatemala, we argue that Sklair's notion of a transnational capitalist class is needed for an adequate understanding of the rapid growth of these religious movements. We conclude that GST can benefit from consideration of contemporary religious change, while the study of contemporary religion has perhaps even more to gain from theorizing the influence of transnational elites.     

Consuming the transnational family: Indonesian migrant domestic workers to Saudi Arabia

Abstract There is heated debate in contemporary Indonesia about the rights and regulation of transnational women migrants, specifically about the ‘costs to families’ of women working overseas, but little attention has been given to women migrants' own views of family or women's own motivations for migration. In this article, which is based on field work in a migrant‐sending community in West Java, I focus on migrant women's narratives of transnational migration and employment as domestic workers in Saudi Arabia. I contribute to the literature on gender and transnational migration by exploring migrants' consumption desires and practices as reflective not only of commoditized exchange but also of affect and sentiment. In addition, I show in detail how religion and class inflect low‐income women's narrations of morally appropriate mothering practices. In conclusion, I suggest that interpreting these debates from the ground up can contribute towards understanding the larger struggles animating the Indonesian state's contemporary relationships with women and Islam.     

Eastern Sociological Society Presidential Address: Globalizing Gender Issues: Many Voices,Different Choices1

Why are the important gender inequality issues different in various countries around the world? This question is answered using a comparative perspective on extant research about gender inequalities in the regions of the world. Just as there is diversity among individual women, based on their intersecting axes of age, race, ethnicity, class, marital status, sexual orientation, religion, or other characteristics, I argue that there is diversity across countries in their gender inequalities based on intersecting axes of transnational, regional, cross‐cutting, and unique national issues that structure gendered or feminist concerns within any country. Global and regional dynamics are the interrelated foundations on which broad gender inequalities are built. Major transnational dynamics include neoliberal economics, migration, and violence, while regional patterns include nation building and gendered inequalities in education and property ownership. On the other hand, unique national trajectories and cross‐cutting themes, found in a few nations in each region, add much greater variation to those basic inequalities. Some of those cross‐cutting themes are problems generated by health status and health services, the relationship of religion to the state, and war or militarism.     

Introduction to the special theme: theorizing transnational labour markets

In this introduction to the special themed section, ‘Theorizing transnational labour markets: economic‐sociological approaches’, I introduce the reader to the topic and give an overview of the four contributions. The terms ‘global labour market’ and ‘transnational labour market’ are broadly used to account for contemporary social phenomena as diverse as the ever‐closer integration of China or India, with their huge labour forces, into the world economy, the off‐shoring of specific operations of MNCs to countries with cheap labour, or cross‐border labour migration. In most of these cases, the existence of global or transnational labour markets is taken for granted by the media, consulting agencies and other economic actors. However, scholars in labour market research and cross‐border migration alike have largely ignored the categories of global or transnational labour markets. Thus far, it remains unclear what these terms really mean and how we should address them theoretically. The aim of this themed section, therefore, is to view cross‐border labour migration through an economic‐sociological lens and thus bring into dialogue migration and labour market scholarship. By introducing a transnational perspective into labour market research, we hope to make a useful contribution towards theorizing on cross‐border labour markets and thereby overcome the methodological nationalism that seems to have crept into this area of scholarship.     

Marriage in a British Evangelical Congregation: Practising Postfeminist Partnership?

This article explores understandings and practices of marriage in a congregation from the growing British evangelical Christian movement New Frontiers International (NFI). It investigates how those who subscribe to evangelical religion interact with the gendered ideas and behaviour of the more ‘secular’ society they inhabit. The data for this research are drawn from participant observation and interviews with members of the congregation. These are situated in the context of the official discourse of NFI and of contemporary debates about the move to individualized partnership. It is argued that though these evangelicals claim to shape their marriages according to ‘biblical’ patterns, they in fact reflect the partnership practices of their less religious peers. Building on work by Stacey and McRobbie, patterns of marriage and heterosexual partnership in contemporary Britain are conceptualized as ‘postfeminist’; the article locates within this framework NFI's declared – and undeclared – marriage practices. It finds that while they are somewhat more conservative than their ‘secular’ peers, NFI evangelicals are indeed practising postfeminist partnership. Observations are also offered on the impact of religion on people's ability to live out individualized partnerships.     

Fragmented in Space: The Oral History Narrative of an Arab Christian from Antioch,Turkey

This study uses the case of Can Kilçiksiz, an Arab Christian refugee youth from Antioch, Turkey, to argue that globalization may result in fragmented families and subjectivities and can also accelerate processes initiated by modernity and the construction of national identities. Can Kilçiksiz and his siblings now live in Turkey, Germany, France and Finland. His life history suggests that males of Arab Christian origin from Antioch who had access to schooling are more likely to be involved in politics whereas females tend to be drawn to evangelical Christian organizations. The case also suggests that sibling ties might prove more durable in the course of transnational migration than conjugal ties. The case of Can Kilçiksiz shows that the time/space linked to childhood through memory can play an important role in identity construction of subjects circulating in transnational space.     

Geometries of ‘global’ evangelicalism

In this article, I explore the power dynamics at play in religious place‐making. I critically discuss the uneven co‐configurations of imaginaries of the ‘local’ and ‘global’ within global evangelicalism. Specifically, I analyse the recent recording of a live album by the famous charismatic Australian band Hillsong United (of Hillsong Church) at various locations in Israel‐Palestine, which was followed by a concert tour in Israel. Palestinian evangelical Christians were critical of this endeavour, for they felt that it marginalized and excluded them from their global evangelical faith family. The frictions between the Palestinian evangelical community and Hillsong United illustrate how dominant evangelical actors create an imagination of the ‘local’, which enters the imaginary of global evangelicalism (and bears material consequences). In the article, I thus argue that privileged financial and cultural resources and travel regimes lead to specific notions of geometries of power in global evangelicalism.     

RELIGION AND INTERGENERATIONAL ASSISTANCE: Distinct Differences by Adult Children's Gender and Parent's Marital Status

Using data from a national and intergenerational survey in 1997, this study examines the link between religion and intergenerational assistance between parents and adult children. Two possibilities are tested. First, religion and assistance are positively associated because religion promotes general prosocial and helping beliefs and behaviors. Second, assistance is greater between parents and adult children who are religiously congruent because strong intergenerational relations are based on parent-child consensus on values and beliefs. The hypotheses are tested separately for continuously married and divorced parents, and interaction models are estimated to determine if the effect of religion varies between adult daughters and sons. Findings support the second argument—religious congruence is more important than individual religiosity in influencing intergenerational assistance. The link between religion and assistance is positive among continuously married parents and adult children, but religion has a mostly negative effect among divorced parents and adult children. Assistance is especially low when either the divorced parent or adult child or both are evangelical Protestants. The disparity in the findings may highlight the different religious and family philosophies of conservative versus mainline religions.     

Service outsourcing and labour mobility in a digital age: transnational linkages between Japan and Dalian,China

In this article, I examine the transnational mobility of digital workers and the control of their labour across multiple production sites. The digitalization of work has progressively allowed businesses to outsource IT‐enabled service jobs to cheaper production sites offshore. The growth of the ‘offshore outsourcing' of white‐collar service jobs in East Asia has produced the mobility of cheap digital labour from Japan to Dalian in northeast China. They work at call centres and other Japanese‐speaking workplaces in the lower echelons of the city's IT sector, typically earning salaries in Chinese yuan at, or even below, the average Japanese minimum wage. Based on ethnographic findings, I argue that in the global digital economy, digital services are rendered exploitable through their transnational mobility and that this form of labour migration has developed because of the partial, fluid and contingent nature of the transnational links between the two locations. I analyse how the neoliberal logic of exception underpins the creation of IT parks in China and the casualization of labour in Japan to enable new forms of transnational labour control and capital accumulation.