This volume combines the perspective of religion as a constructed category of modernity with the analytic focus and empirical grounding of institutional social science to develop a new approach to the study of state and religion in modern and contemporary China.

In Religion and the Making of Nigeria, Olufemi Vaughan examines how Christian, Muslim, and indigenous religious structures have provided the essential social and ideological frameworks for the construction of contemporary Nigeria. Using a wealth of archival sources and extensive Africanist scholarship, Vaughan traces Nigeria’s social, religious, and political history from the early nineteenth century to the present. During the nineteenth century, the historic Sokoto Jihad in today’s northern Nigeria and the Christian missionary movement in what is now southwestern Nigeria provided the frameworks for ethno-religious divisions in colonial society. Following Nigeria’s independence from Britain in 1960, Christian-Muslim tensions became manifest in regional and religious conflicts over the expansion of sharia, in fierce competition among political elites for state power, and in the rise of Boko Haram. These tensions are not simply conflicts over religious beliefs, ethnicity, and regionalism; they represent structural imbalances founded on the religious divisions forged under colonial rule.

A great deal of Buddhist literature and scholarly writing about Buddhism of the past 150 years reflects, and indeed constructs, a historically unique modern Buddhism, even while purporting to represent ancient tradition, timeless teaching, or the "essentials" of Buddhism. This literature, Asian as well as Western, weaves together the strands of different traditions to create a novel hybrid that brings Buddhism into alignment with many of the ideologies and sensibilities of the post-Enlightenment West. In this book, David McMahan charts the development of this "Buddhist modernism." McMahan examines and analyzes a wide range of popular and scholarly writings produced by Buddhists around the globe. He focuses on ideological and imaginative encounters between Buddhism and modernity, for example in the realms of science, mythology, literature, art, psychology, and religious pluralism. He shows how certain themes cut across cultural and geographical contexts, and how this form of Buddhism has been created by multiple agents in a variety of times and places. His position is critical but empathetic: while he presents Buddhist modernism as a construction of numerous parties with varying interests, he does not reduce it to a mistake, a misrepresentation, or fabrication. Rather, he presents it as a complex historical process constituted by a variety of responses -- sometimes trivial, often profound -- to some of the most important concerns of the modern era.

Religious ideas and actors have shaped Asian cultural practices for millennia and have played a decisive role in charting the course of its history. In this engaging and informative book, Thomas David DuBois sets out to explain how religion has influenced the political, social, and economic transformation of Asia from the fourteenth century to the present. Crossing a broad terrain from Tokyo to Tibet, the book highlights long-term trends and key moments, such as the expulsion of Catholic missionaries from Japan, or the Taiping Rebellion in China, when religion dramatically transformed the political fate of a nation. Contemporary chapters reflect on the wartime deification of the Japanese emperor, Marxism as religion, the persecution of the Dalai Lama, and the fate of Asian religion in a globalized world.

The imperial expansion of Europe across the globe was one of the most significant events to shape the modern world. Among the many effects of this cataclysmic movement of people and institutions was the intermixture of cultures in the colonies that Europeans created. Protestant Empire is the first comprehensive survey of the dramatic clash of peoples and beliefs that emerged in the diverse religious world of the British Atlantic, including England, Scotland, Ireland, parts of North and South America, the Caribbean, and Africa. Beginning with the role religion played in the lives of believers in West Africa, eastern North America, and western Europe around 1500, Carla Gardina Pestana shows how the Protestant Reformation helped to fuel colonial expansion as bitter rivalries prompted a fierce competition for souls. The English—who were latecomers to the contest for colonies in the Atlantic—joined the competition well armed with a newly formulated and heartfelt anti-Catholicism. Despite officially promoting religious homogeneity, the English found it impossible to prevent the conflicts in their homeland from infecting their new colonies. Diversity came early and grew inexorably, as English, Scottish, and Irish Catholics and Protestants confronted one another as well as Native Americans, West Africans, and an increasing variety of other Europeans. Pestana tells an original and compelling story of their interactions as they clung to their old faiths, learned of unfamiliar religions, and forged new ones. In an account that ranges widely through the Atlantic basin and across centuries, this book reveals the creation of a complicated, contested, and closely intertwined world of believers of many traditions.

This book-length ethnography of the revival of a popular religious temple in contemporary rural China examines the organizational and cultural logics that inform the staging of popular religious activities. It also explores the politics of the religious revival, detailing the relationships of village-level local activists and local state agents wtih temple associations and temple bosses. Shedding light on shifting state-society relationships in the reform era, this book is of interest to scholars and students in Asian Studies, the social sciences, and religious and ritual studies.

By examining the intersection of Islamic law, state law, religion, and culture in the Egyptian nation-building process, Recasting Islamic Law highlights how the sharia, when attached to constitutional commitments, is reshaped into modern Islamic state law. Rachel M. Scott analyzes the complex effects of constitutional commitments to the sharia in the wake of the Egyptian Revolution of 2011. She argues that the sharia is not dismantled by the modern state when it is applied as modern Islamic state law, but rather recast in its service. In showing the particular forms that the sharia takes when it is applied as modern Islamic state law, Scott pushes back against assumptions that introductions of the sharia into modern state law result in either the revival of medieval Islam or in its complete transformation. Scott engages with premodern law and with the Ottoman legal legacy on topics concerning Egypt's Coptic community, women's rights, personal status law, and the relationship between religious scholars and the Supreme Constitutional Court. Recasting Islamic Law considers modern Islamic state law's discontinuities and its continuities with premodern sharia. Thanks to generous funding from Virginia Tech and its participation in TOME (Toward an Open Monograph Ecosystem), the ebook editions of this book are available as Open Access volumes from Cornell Open (cornellpress.cornell.edu/cornell-open) and other repositories.

This book conceives of "religion-making" broadly as the multiple ways in which social and cultural phenomena are configured and reconfigured within the matrix of a world-religion discourse that is historically and semantically rooted in particular Western and predominantly Christian experiences, knowledges, and institutions. It investigates how religion is universalized and certain ideas, social formations, and practices rendered "religious" are thus integrated in and subordinated to very particular - mostly liberal-secular - assumptions about the relationship between history, politics, and religion. The individual contributions, written by a new generation of scholars with decisively interdisciplinary approaches, examine the processes of translation and globalization of historically specific concepts and practices of religion - and its dialectical counterpart, the secular - into new contexts. This volume contributes to the relatively new field of thought that aspires to unravel the thoroughly intertwined relationships between religion and secularism as modern concepts.

For two millennia, Chinese society has been producing divine revelations on an unparalleled scale, in multifarious genres and formats. This book is the first comprehensive attempt at accounting for the processes of such production. It builds a typology of the various ritual techniques used to make gods present and allow them to speak or write, and it follows the historical development of these types and the revealed teachings they made possible. Within the large array of visionary, mediumistic, and mystical techniques, Vincent Goossaert devotes the bulk of his analysis to spirit-writing, a family of rites that appeared around the eleventh century and gradually came to account for the largest numbers of books and tracts ascribed to the gods. In doing so, he shows that the practice of spirit-writing must be placed within the framework of techniques used by ritual specialists to control human communications with gods and spirits for healing, divining, and self-divinization, among other purposes. Making the Gods Speak thus offers a ritual-centered framework to study revelation in Chinese cultural history and comparatively with the revelatory practices of other religious traditions.

How can religious freedom be granted to people who do not have a religion? While Indian indentured workers in colonial Trinidad practiced cherished rituals, "Hinduism" was not a widespread category in India at the time. On this Caribbean island, people of South Asian descent and African descent came together--under the watchful eyes of the British rulers--to walk on hot coals for fierce goddesses, summon spirits of the dead, or honor Muslim martyrs, practices that challenged colonial norms for religion and race. Drawing deeply on colonial archives, Alexander Rocklin examines the role of the category of religion in the regulation of the lives of Indian laborers struggling for autonomy. Gradually, Indians learned to narrate the origins, similarities, and differences among their fellows' cosmological views, and to define Hindus, Muslims, and Christians as distinct groups. Their goal in doing this work of subaltern comparative religion, as Rocklin puts it, was to avoid criminalization and to have their rituals authorized as legitimate religion--they wanted nothing less than to gain access to the British promise of religious freedom. With the indenture system's end, the culmination of this politics of recognition was the gradual transformation of Hindus' rituals and the reorganization of their lives--they fabricated a "world religion" called Hinduism.