历史网-历史之家、历史上的今天!

历史网-中国历史之家、历史上的今天、历史朝代顺序表、历史人物故事、看历史、新都网、历史春秋网

当前位置: 首页 > 历史学 > 学科简史 > 流派 >

国外跨国移民宗教研究进展(4)

http://www.newdu.com 2017-08-28 《世界宗教文化》(京) 薛熙明 马创 参加讨论

    ⑤Berry, J. W. Psychology of Acculturation: Understanding Individuals Moving between Cultures. Newbury Park: Sage, 1990.
    ⑥Bourhis, R. Y., Mo, L. C. et al. Towards an Interactive Acculturation Model: A Social Psychological Approach. International Journal of Psychology, 1997, 32(6): 369-386.
    ⑦Navas, M., García, M. C. et al. Relative Acculturation Extended Model (RAEM): New Contributions with Regard to the Study of Acculturation. International Journal of Intercultural Relations, 2005, 29(1): 21-37.
    ⑧Ward, C., Bochner, S.et al. The Psychology of Culture Shock. East Sussex: Routledge, 2001.
    ⑨Park, C. C. Sacred Worlds: An Introduction to Ceograpby and Religion. London:Routledge, 1994.
    ⑩Newman, W. M., Halvorson, P. L. Religion and regional culture: patterns of concentration and change among American religious denominations, 1952-1980. Journal for the Seientific Study of Religion, 1984,23: 304-315.
    (11)Park, C. C. Sacred Worlds: An Introduction to Geography and Religion. London:Routledge, 1994.
    (12)Welch, K. Community development and metropolitan religious commitment: a test of two competing models. Journal for the Seientific Study of Religion, 1983,22(2): 167-181.
    (13)King, A. D. (Post)colonial geographies: material and symbolic. Historical Geography, 1999,27: 99-118.
    (14)Hall, S. When was the post-colonial? Thinking at the limit. London: Routledge, 1996.
    (15)Anderson, K. Thinking postnationally: dialogue across multicultural, indigenous, and settler spaces. Annals of the Association of American Geographers, 2000, 90(2): 381-391.
    (16)Kang, S. Post-colonialism and Diasporic space in Japan. Inter Asia Cultural Studies, 2001,2(1): 137-144.
    (17)McKay, J. Religious diversity and ethnic cohesion: a three generational analysis of Syrian-Lebanese Christians in Sydney. International Migration Review, 1985, 19: 318-334.
    (18)van der Veer, P. Introduction: the diasporic imagination. Philadelphia University of Pennsylvania Press, 1995.
    (19)Keith, M., Pile, S. Introduction part1: the politics of place. In M. Keith, S. Pile. (eds)。 Place and the Politics of Identity. London:Routledge,1993.1-21.
    (20)Levitt, P. You know, Abraham was really the first immigrant: religion and transnational migration. International Migration Review, 2003, 37(3): 847-873.
    (21)Kong, L. Negotiating Conceptions of “Sacred Space”: A Case Study of Religious Buildings in Singapore. Transactions of the Institute of British Geographers, 1993,18(3): 342-358.
    (22)Kong, L., Yeoh, B. S. A. The Politics of Landseape in Singapore Constructions of Nation. Syracuse: Syracuse University Press, 2003.
    (23)Hagan, J., Ebaugh, H. R. Calling upon the sacred: migrants’ use of religion in the migration process. International Migration Review, 2003,37(4):1145-1162.
    (24)Cohen, R. Global Diasporas: An Introduction. Seattle: University of Washington Press, 1999.
    (25)Veglery, A. Differential social integration among first generation Greeks in New York. International Migration Review, 1988,22:627-657.
    (26)Saint-Blancat, C. Islam in diaspora: between reterritorialization and extraterritoriality. International Journal of Urban and Regional Research, 2002,26(1): 138-151.
    (27)Soderberg, S. The Moslems on Malmo. Nord Revy, 1991, (2):12-15.
    (28)李明欢:《多元文化主义在欧洲的理想与困境--以西欧穆斯林移民社群为案例的分析》,《国外社会科学》2010年第6期。
    (29)Saint-Blancat, C. Islam in diaspora: between reterritorialization and extraterritoriality. International Journal of Urban and Regional Research, 2002,26(1): 138-151.
    (30)Bat Ye‘or. Eurabia: The Euro-Arab Axis, Cranbury. N.J.: Fairleigh Dickinson University Press,2005.
    (31)Bibby, R. W. Canada’s mythical religious mosaic: some census findings.Journal for the Scientific Study of Religion, 2000,39(2):235-239.
    (32)Silverman, M. Class, kinship and ethnicity: patterns of Jewish upward mobility in Pittsburgh. Pennsylvania. Urban Anthropology, 1978,(7):25-44.
    (33)Coburn, C. K. Ethnicity, religion and gender: the women of Block,Kansas,1860-1940. Great Plains Quarterly, 1988, (8): 222-232.
    (34)Yang, F., Ebaugh, H. R. Transformations in new immigrant religions and their global implications. American Sociological Review, 2001,66(2): 269-288.
    (35)Brodwin, P. Pentecostalism in translation: religion and the production of community in the Haitian diaspora. American Ethnologist, 2003,30(1): 85-101.
    (36)Nagata, J., Christianity among transnational Chinese: religious versus (sub)ethnic affiliation. International Migration, 2005,43(3):99-130.
    (37)Lofland, J., Rodney, S. Become a world saver: a theory of conversion to a deviant perspective. Journal for the American sociological review, 1965,30(6): 862-872.
    (38)Rambo, L. R. Understanding Religious Conversion. New Haven, Corm: Yale University Press, 1993.
    (39)Hawwa, S. From cross to crescent: religious conversion of Filipina domestic helpers in HongKong. Islam and Christian-Muslim Relations,2000,11(3): 347-369.
    (40)Lesthaeghe, R. Turks and Morrocans in Belgium: A Comparison. Seminar presented at the Center for Population and Development Studies. Cambridge, M A: Harvard University, 2002.
    (41)Nagata, J., Christianity among transnational Chinese: religious versus (sub)ethnic affiliation. International Migration, 2005,43(3):99-130.
    (42)Yang, F., Ebaugh, H. R. Transformations in new immigrant religions and their global implications. American Sociological Review, 2001,66(2): 269-288.
    (43)Bilimoria, P. Transglobalism of self-exiled Hindus: the case of Australia. Religion Compass, 2007,1 (2): 305-328.
    (44)McCleary, R. M., Barro, R. J. Religion and political economy in an international panel. Journal for the Scientific Study of Religion,2006,45(2): 149-175.
    (45)Model, S, Lin, L. The cost of not being Christian: Hindus, Sikhs and Muslims in Britain and Canada. International Migration Review,2002,36(4): 1061-1092.
    (46)Williams, R. B. Asian Indian and Pakistani Religions in the United States. Annals of the American Academy of Political and Social Science, 1998,558: 178-195.
    (47)Salih, R. Transnational lives, plurinational subjects Identity, migration and difference among Moroccan women in Italy. London: Routledge, 2002.
    (48)Gardner, K., Grillo, R. Transnational households and ritual: an overview. Global Networks, 2002,2(3): 179-190.
    (49)Salih, R. Transnational lives, plurinational subjects Identity, migration and difference among Moroccan women in Italy. London: Roufledge, 2002.
    (50)Mand, K. Place, Gender and power in transnational Sikh marriages. Global Networks, 2002, 2(3): 233-248.
    (51)Levitt, P. You know, Abraham was really the first immigrant: religion and transnational migration. International Migration Review,2003,37(3): 847-873.
    (52)Yang, F., Ebaugh, H. R. Transformations in new immigrant religions and their global implications. American Sociological Review, 2001,66(2): 269-288.
    (53)Levitt, P. Redefining the boundaries of belonging: the institutional character of transnational religious life. Sociology of Religion,2004,65(1): 1-18.
    (54)Kurien, P. Religion, Ethnicity and Politics: Hindu and Muslim Indian Immigrants in the United States. Ethnic and Racial Studies,2001,24:263-93.
    (55)Ebaugh, H. R., Chafetz, J. Religion across Borders: Transnational Religious Networks. Walnut Creek: Altamira Press, 2002.
    (56)Yang, F. Chinese christian transnationalism: diverse networks of houston church, in H.R.Ebaugh, J.Chafetz (eds)。 Religious across Borders: Transnational Religious Networks. Maryland: Altamira Press, 2002.175-204.
    (57)Levitt, P. The Transnational Villagers. Berkeley and Los Angeles: University of California Press, 2001.
    (58)Levitt, P. Redefining the boundaries of belonging: the institutional character of transnational religious life. Sociology of Religion,2004,65(1): 1-18.
    (59)Menjivar, C. Living in two worlds? Guatemalan-origin children in the United States and emerging transnationalism. Journal of Ethnic and Migration Studies, 2002,28(3):531-552.
    (60)Peterson, A., Vasquez, M. Upwards never down: the Catholic charismatic renewal in transnational perspective, in A.Peterson, P.Williams, M.Vasquez (eds)。 Christianity, Social Change, and Globalization in the Americas. New Brunswick, NJ:Rutgers University Press, 2001.88-210.
    (61)Palmer, H., Palmer, T. The religious ethic and the spirit of immigration: the Dutch in Alberta.Prairie Forum, 1982,(7):237-265.
    (62)Nagata, J. Christianity among transnational Chinese: religious versus (sub)ethnic affiliation. International Migration, 2005,43(3): 99-130.
    (63)Williams, R. B. Asian Indian and Pakistani Religions in the United States. Annals of the American Academy of Political and Social Science, 1998, 558: 178-195.
    (64)Park, C. C. Sacred Worlds: An Introduction to Geography and Religion. London:Routledge, 1994.
    (65)Nagata, J. Christianity among transnational Chinese: religious versus (sub)ethnic affiliation. International Migration, 2005,43(3): 99-130.
    (66)Levitt, P. You know, Abraham was really the first immigrant: religion and transnational migration. International Migration Review,2003,37(3): 847-873.
    (67)Yang, F., Ebaugh, H. R. Transformations in new immigrant religions and their global implications. American Sociological Review, 2001,66(2): 269-288.
    (68)Levitt, P. Social Remittances: A Local-Level, Migration-Driven Form of Cultural Diffusion. International Migration Review, 1999,32(4):926-949.
    (69)Meyer, J., Boli, W.J. et al. World society and the nation-State.American Journal of Sociology, 1997,103(1):144-181.
    (70)Van Dijk, R. From camp to encompassment: discourses of transsubjectivity in the Ghanaian Pentecostal diaspora. Journal of Religion in Africa, 1997,27(2): 135-159.
    (71)Robertson, R. The Globalization Paradigm: Thinking Globally. In D. G. Bromley. (ed)。 New Developments in Theory and Research: Religion and the Social Order. Vol. (1), Greenwich. Connecticut: JAI. Press, 1991.
    (72)Levitt, P. You know, Abraham was really the first immigrant: religion and transnational migration. International Migration Review,2003,37(3): 847-873.
    (73)Lesthaeghe, R. Turks and Morrocans in Belgium: A Comparison. Seminar presented at the Center for Population and Development Studies. Cambridge, M A: Harvard University, 2002.
    (74)Bowen, J. R. Does French Islam have borders? dilemmas of domestication in a global religious field. American Anthropologist,2004,106(I): 43-55.
    (75)Peterson, A., Vasquez, M. Upwards never down: the Catholic charismatic renewal in transnational perspective, in A.Peterson, P.Williams, M.Vasquez (eds)。 Christianity, Social Change, and Globalization in the Americas. New Brunswick, NJ:Rutgers University Press, 2001.88-210.


    
    

(责任编辑:admin)
织梦二维码生成器
顶一下
(0)
0%
踩一下
(0)
0%
------分隔线----------------------------
栏目列表
历史人物
历史学
历史故事
中国史
中国古代史
世界史
中国近代史
考古学
中国现代史
神话故事
民族学
世界历史
军史
佛教故事
文史百科
野史秘闻
历史解密
民间说史
历史名人
老照片