Religious Communities in Exile and Diaspora

A special issue of Religions (ISSN 2077-1444). This special issue belongs to the section "Religions and Health/Psychology/Social Sciences".

Deadline for manuscript submissions: closed (5 June 2022) | Viewed by 6708

Special Issue Editor


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Guest Editor
Department of Religion, Baldwin Wallace University, Berea, OH 44017, USA
Interests: comparative religion; religion, diaspora, exile, and migration theory; religion, conflict, and peacemaking; religion and the environment; religion and women; religion in America; religion and the afterlife; Asian religions, with a particular emphasis on Theravada and Tibetan Buddhism; and Judaism, with a particular emphasis on Biblical and Rabbinic literature.

Special Issue Information

Dear Colleagues,

The focus of this special issue will be on religious communities living in exile or diaspora, how they conceive of their situation and relationship to the homeland, and unique ritual practices, communal narratives, theological conceptualizations, and institutional structures developed in exile and diaspora. Topics may include anthropological depictions of contemporary religious communities in exile or diaspora, historic representations of religious communities in diaspora or exile, analyses of literary reflections on the condition of exile or diaspora, theological constructions regarding the status and purpose of diaspora or exile, psychological or social theory as it applies to a particular religious community in diaspora or exile or to the general condition of diaspora or exile across religions and cultures, or any related methodology associated with this topic.  As such, the scope of the issue is multidisciplinary and cross-cultural, with the purpose of illuminating the nature and function of the categories of “exile” and “diaspora” as they appear in the discourse of a variety of religions and contexts.  The hope is that by bringing together research from scholars who work on differing religious societies and thought in diaspora or exile, the combination of articles in this special issue can generate insight into religious exile and diaspora more generally.

Existing literature to date often takes the form of studies about a particular religious diaspora or exilic community, or else theorization within diaspora studies with a  wider scope that includes secular communities as well as transnationalism, migration, and globalization.  Works of the first type began to appear in the 1980s, 1990s, and early 2000s regarding religions with distinct homelands such as Judaism (e.g. Eisen 1984; Rawidowicz 1998; Ezrahi 2000), Tibetan Buddhism (e.g. Korom 1997), Santeria (e.g. Brandon 1997),  Cuban Catholicism (Tweed 1997), Sikhism (e.g. Tatla 1998), Hinduism (Vertovec 2000), and Zoroastrianism (e.g. Hinnells 2005). Works of the second type began to appear during the same timespan, perhaps beginning with William Safran’s articulation of the concept of diaspora in the first issue of the journal Diaspora (1991), as well as with works by Paul Gilroy (1995), James Clifford (1997), Robin Cohen (1997), and Nicholas Van Hear (1998). Since that time, and especially in recent years, scholars working on both types of studies have been producing a plethora of work dealing with specific religious communities including more religions and/or more specificity within a religion, as well as numerous books in the growing field of diaspora studies.  There are simply too many to choose among as a list to provide here.   Yet it remains the case that some studies are specific to a particular community, while others include much more than religious diasporas and now address transnational communities and migration more generally.  This special issue is designed to bring scholars who study particular religiously affiliated diaspora communities into conversation with one another and into conversation with those who theorize more generally within the field of diaspora studies as well as to shed light on the intersection of religious studies with diaspora studies.

Prof. Ellen Posman
Guest Editor

Manuscript Submission Information

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Keywords

  • exile
  • diaspora
  • transnational
  • migration
  • homeland
  • displacement

Published Papers (2 papers)

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Research

12 pages, 254 KiB  
Article
Trauma, Despair and Faith: Generational Resonances in Exiled Tibetans
by Honey Oberoi Vahali
Religions 2022, 13(12), 1185; https://0-doi-org.brum.beds.ac.uk/10.3390/rel13121185 - 05 Dec 2022
Viewed by 1844
Abstract
Since the Holocaust much has been written about the violent horrors of the last and the present century. Suddenly recognized as the ‘hated and disowned other’ and driven away from their world of intimate connections, exiled people live with inexpressible angsts which are [...] Read more.
Since the Holocaust much has been written about the violent horrors of the last and the present century. Suddenly recognized as the ‘hated and disowned other’ and driven away from their world of intimate connections, exiled people live with inexpressible angsts which are unconsciously passed on from parents to children, to their children and still further on. The shadow of the past is cast on refugees as unlike on any other diaspora. In spite of, or because of, the lived trauma, sometimes a creative symbolization of losses can take place as the collective makes space for emotional holding. This is indeed rare but not impossible. The present writing dwells on one such collective—the Tibetans housed in India with whom I have worked closely for long as a psychoanalytic researcher. The following account highlights certain ways in which the trauma of uprootedness offsets transgenerational crises and how an exodus acknowledges its past such that a simultaneous remembering and mourning of psychic pain and the carving out of hope is kept alive, especially for those who were exposed to the trials of violent displacement in childhood. Drawing from their inspiring movement that remains imbued by a Buddhist perspective, I also look forward to sharing a few thoughts on healing possibilities which hold restorative value for not only the Tibetans but humanity at large. In a fragmented world torn by the powerful aspiration of each country to become a mighty nation, the Buddhist stress on ‘non-self’ and universal responsibility offers a unique imagination of the ‘nation’ and important insights related to non-violence, forgiveness, compassion, selfhood, and a non-antagonistic relationship with the other—one’s perpetrator. It is of significance to note that such an ambiance is held in place by an attuned spiritual leader, the fourteenth Dalai Lama who mitigates the despair of generations by playing the role of a ‘transitional’ and ‘transformative object’. This writing also dwells on the role of a psychoanalytic researcher as an empathetic witness, a psychic container and a co-traveller. Full article
(This article belongs to the Special Issue Religious Communities in Exile and Diaspora)
16 pages, 303 KiB  
Article
Religious Diaspora: A New Approach to Its Existence and Meaning
by Alina Pătru
Religions 2021, 12(10), 831; https://0-doi-org.brum.beds.ac.uk/10.3390/rel12100831 - 03 Oct 2021
Cited by 2 | Viewed by 3312
Abstract
The present study aims to contribute to the discussion regarding the possibility of conceptualizing a religious diaspora. It proposes a new way of defining it, namely in relation to religious and not to ethno-territorial realities, but without editing the territorial dimension out. After [...] Read more.
The present study aims to contribute to the discussion regarding the possibility of conceptualizing a religious diaspora. It proposes a new way of defining it, namely in relation to religious and not to ethno-territorial realities, but without editing the territorial dimension out. After sketching the definition on this theoretical basis, the study refers to six case studies, pointing to the way in which the definitory traits of a religious diaspora are actualized in each situation under study. The evaluation unravels the strengths of the concept as well as certain aspects that still need to be addressed in further research. The inference is that the capacity of religion to generate diasporic feelings and attitudes should also be acknowledged and that the concept of religious diaspora ought to be treated as an analytic instrument useful both in the research and in the decision-making process. Full article
(This article belongs to the Special Issue Religious Communities in Exile and Diaspora)
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