Religiously Motivated Migration

Anderson, Cory

doi:10.1111/tsq.12139

Cited by 6 publications

(6 citation statements)

References 134 publications

(157 reference statements)

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“…She blurted out how they snapped out of the anamorphic illusions of the state and exposed the kernel of the matter with her ideological elegance and felicity. Writing on such ideological reflexes, Anderson (2016) postulates, a search for a conducive context to observing and practicing one's ideology is another major causer for migration. This is because ideologies or doctrines tend to set the value-based goals of its adherents (Ibid).…”

Section: Social Life Status and Fulfilmentmentioning

confidence: 99%

“…Since values determine individual's line of action, adherents of such ideology do not only commit to it, but they also pursue it (Wellman and Keyes, 2007;Stadler, 2002). Consequently, states that [un]consciously pursue policies injurious toward religious ideology may prompt a wave of adherents to flee the country (Anderson 2016).…”

Section: Social Life Status and Fulfilmentmentioning

confidence: 99%

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Fulfilling a Religious Duty: Emigration of Hausa Salafists of Ghana to Saudi Arabia

Salisu¹

2022

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Literature on West African migrants to the Gulf Arab States have over the years been enmeshed in what has come to be known as 'Pull-Push' factors, the socio-economic forces influencing movements of people. Despite enduring link between religion and migration of West Africans to the Gulf Arab sub-region, the subject is yet to receive the needed academic attention. This article fills the vacuum by illuminating a connection between secular education and the emigration of Hausa Salafists of Ghana to Saudi Arabia. It reveals how the coming into force of the Free Compulsory Universal Basic Education (FCUBE) policy in 1995 spurred the Hausa Salafists on to settle in the Gulf Kingdom. Thus, the article argues that unlike the traditional Ghanaian migrants in Saudi Arabia, the Hausa Salafists do not intend to ever return to homeland Ghana.

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Section: Social Life Status and Fulfilmentmentioning

confidence: 99%

Section: Social Life Status and Fulfilmentmentioning

confidence: 99%

Fulfilling a Religious Duty: Emigration of Hausa Salafists of Ghana to Saudi Arabia

Salisu¹

2022

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“…A review of case studies addressing community tensions over technology (Cong ; Neriya‐Ben Shahar ), dress practices (Hamilton and Hawley ), evangelical ideology (Anderson and Anderson ; Petrovich ), and mental well‐being (Reiling ) suggests that interpersonal management of differences within the community is a normal state. Unmanageable differences often prompt a series of actor‐driven social actions that lead to affiliation divisions (Petrovich ) or retreats from pending divisions via out‐migration (Schwieder and Schwieder ; Luthy ; Anderson ).…”

Section: Critique Of Nwmmentioning

confidence: 99%

“…Most of Amish studies’ publications in reputable journals have made such a contribution, but they are few. Among them are Olshan's () case study of Amish bureaucracy to assess Michels’s Iron Law of Oligarchy and Weber's concepts of bureaucracy, Bailey and Collins’s () rejection of the hypothesis that household technology caused the 1950s baby boom, Anderson's () development of a non‐economically‐based theoretical framework to understand religiously motivated migration, and Faulkner's () argument that religious identities are not necessarily singular but can be multiple for a religion's ex‐members.…”

Section: Research In a Post‐nwm Eramentioning

confidence: 99%

A Critical Appraisal of Amish Studies’ De Facto Paradigm, “Negotiating with Modernity”

Anderson

Donnermeyer

Longhofer

et al. 2019

Scientific Study of Religion

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The predominant paradigm for Amish research over the past three decades has been “negotiating with modernity” (NWM). NWM explains how the Amish as a distinctive American culture and religion have overcome the threats modernity poses to their existence. This article argues that NWM has been accepted and replicated uncritically and without empirical testing due to properties making it inherently untestable. We first synthesize the central NWM literature, as the paradigm has never been fully constructed in one place. We then call attention to two sets of impairments that prevent empirical tests. First, the perspective contains several logical fallacies and terminology problems. NWM reifies “the Amish” as its unit of analysis; creates circular variable relationships (the Amish are Amish because they are not something else); employs terms problematically, notably “modernity” and “modernization”; dichotomizes phenomena; and is grounded in no particular theoretical tradition. Second, we argue that the production of knowledge within core NWM literature has not been sufficiently substantiated. Data collection procedures and methodological strategies are unclear or undefined and scientific peer review is relatively low. We conclude by suggesting more promising theoretical directions for Amish studies.

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“…The role of religion in triggering migration is gaining more attention, especially in the past decades (Anderson 2016). However, religiously motivated migration is not a recent phenomenon, since religion has motivated migrants for centuries.…”

Section: Religion and Migration "Religion On The Move"mentioning

confidence: 99%

"Our Faith Is Good, but Strict": The Transformation of the Apostolic Christian Church-Nazarene in North America

Djuric-Milovanovic¹

2018

Journal of Amish and Plain Anabaptist Studies

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The number of religious minorities from Central and Eastern Europe prone to migration to the English-speaking world increased considerably during the nineteenth and twentieth centuries. Among them were the Evangelical Baptists, or Neutäufer, founded by a former Reformed minister, Samuel Fröhlich, around 1830 in Switzerland. Reviving some of the old Mennonite principles, this newly emerging religious community was emphasizing nonresistance, a refusal of taking oaths, the rejection of infant baptism, and separation from the world. Their expansion to Southeastern Europe in the late nineteenth century attracted new members from various ethnic groups. Because of state oppression and religious persecution, the Nazarenes from Yugoslavia started to immigrate to North America. There, they joined the Apostolic Christian Church, which was the official name of the Nazarene community in the United States and Canada. The material collected for this article is the result of empirical research conducted in Serbia and the United States on the history of the Nazarene migration to North America after the Second World War. The geographical focus of my research is the area of Akron and Mansfield, Ohio, which received the most Nazarene immigrants from Yugoslavia. Based on qualitative interviews with community members and archival research (Virginia Historical Society Archives), this paper addresses several questions: what the migration waves of the Nazarenes were, how the Nazarenes integrated into the new society, and how this religious community transformed in the English-speaking world.

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Religiously Motivated Migration

Cited by 6 publications

References 134 publications

Fulfilling a Religious Duty: Emigration of Hausa Salafists of Ghana to Saudi Arabia

Fulfilling a Religious Duty: Emigration of Hausa Salafists of Ghana to Saudi Arabia

A Critical Appraisal of Amish Studies’ De Facto Paradigm, “Negotiating with Modernity”

"Our Faith Is Good, but Strict": The Transformation of the Apostolic Christian Church-Nazarene in North America

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