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Critical Thin

Haunting Sufis and the Also-Here of Migration in Berlin

Omar Kasmani

indistinct, assume public and political shapes insofar as these expand migrants’ horizons of belonging in ways oblique to dominant, secular, even godless ideations of Berlin. Noting religion's tryst with the extra-worldly and its “multiplicitous affairs

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The Elsewhere beyond Religious Concerns

Annalisa Butticci and Amira Mittermaier

of Europe's so-called migrant crisis and border-crossing pandemic viruses, a moral and racist panic feeds off the supposed collapse of those ‘other places’ into ‘our society’. But other places can also be sites of fascination and longing. Think of the

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The Christian Right and Refugee Rights

The Border Politics of Anti-communism and Anti-discrimination in South Korea

Angie Heo

relatively small cluster of foreign migrants stranded on an island at a distance from the nation's political nucleus in Seoul. The influx of 500 Yemenis, in fact, was a mere sliver of the more than 30,000 foreign migrants concurrently seeking asylum on the

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Place, Horizon, and Imaginary

Sondra L. Hausner and Simon Coleman

political discussions even as we re-center the question of being beyond the political, and, indeed, there is no way we could do so. Among our articles in this volume are Omar Kasmani's work on how Sufi migrants in Berlin experience their own form of haunting

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Communities Reimagining Sharedness in Belief and Practice

Sarah Hillewaert and Chantal Tetreault

and belonging. Fortier (2000) , for example, considers how Italian migrants’ participation in processions, weddings, or first communions at St Peter's Italian Church in London performatively created cultural identities and thus validated claims to

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Julián Antonio Moraga Riquelme, Leslie E. Sponsel, Katrien Pype, Diana Riboli, Ellen Lewin, Marina Pignatelli, Katherine Swancutt, Alejandra Carreño Calderón, Anastasios Panagiotopoulos, Sergio González Varela, Eugenia Roussou, Juan Javier Rivera Andía, Miho Ishii, Markus Balkenhol, and Marcelo González Gálvez

home for migrants working in wage-labor jobs abroad” (p. 40). The consequence of all this is a double bind. On the one hand, families back home depend on the remittances sent by labor migrants abroad, and remittances have become one of the most

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Elsewhere Affects and the Politics of Engagement across Religious Life-Worlds

Omar Kasmani, Nasima Selim, Hansjörg Dilger, and Dominik Mattes

locations in Europe and the Middle East: among the Shi‘i communities in Iran and Lebanon (Chavoshian and Marei), the migrant African Pentecostals and a post-secular Sufi community in contemporary Germany (Mattes and Selim), and Lutheran women in early

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Javier Jiménez-Royo, Josh Bullock, Maïa Guillot, Caleb Carter, Evgenia Fotiou, Anna Clot-Garrell, Essi Mäkelä, Andrés Felipe Agudelo, Diana Espírito Santo, Kristina Wirtz, Joana Martins, Jon Bialecki, Joel Robbins, Richard Baxstrom, and Victor Roudometof

context, these religions were brought to Portugal around the time of the Carnation Revolution in 1974, first by Portuguese women returning to Portugal after long-term migration across the Atlantic, then by Brazilian migrants. Today, there are approximately

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Politicizing Elsewhere(s)

Negotiating Representations of Neo-Pentecostal Aesthetic Practice in Berlin

Dominik Mattes

-generation migrants, especially from West Africa. Deeper Life members meet several times a week in person and via phone conferences. The Sunday services—which include affectively intense prayers; separate Bible Study sessions for women, men, adolescents, and

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Diana L. Eck

Diana L. Eck, John Stratton Hawley, Rahul Mehrotra, and Sondra L. Hausner

the great changes in the geo-religious reality of our world today has been the massive movement of peoples as economic migrants and political refugees. This has created increasingly diverse and complex societies. Exhibit one, the United States. The