Redeeming the city: creating and traversing ‘London-Lagos’

Coleman, Simon; Maier, Katrin

doi:10.1080/0048721x.2013.798161

Cited by 13 publications

(7 citation statements)

References 8 publications

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“…Thus, this conceptualization or mapping leads to a particular course of action, mobilizing of resources, distribution of people and practices, as well as place making . All this activity also creates new kinds of spaces, as Coleman and Maier have argued, namely, among the people they did research with, the stretched city space of "London-Lagos" (Coleman and Maier 2013).…”

Section: Chakrabarty 2009mentioning

confidence: 99%

Conflicting Futures, Entangled Pasts

Knibbe

2019

PENT

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The Future of Pentecostalism. I would like to thank Miranda Klaver, who organized the conference, for the invitation and the inspiring program she put together, and Birgit Meyer, who acted as discussant, for her insightful comments. Furthermore, I would like to thank the other speakers and attendants for the many great conversations and discussions we had: in particular dr Samuel Lee, Miranda Holland, and Jon Bialecki. Finally, many thanks to the anonymous reviewers for their insightful comments and sugegstions.

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Section: Chakrabarty 2009mentioning

confidence: 99%

Conflicting Futures, Entangled Pasts

Knibbe

2019

PENT

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“…It is well known that religion is a powerful force in the production and organization of urban space, and investigations into the politics, cultures and spatialities of faith have not been rare in the social sciences, particularly over the last decade (e.g., Becci, Burchardt, & Casanova, 2013;Holloway & Valins, 2002;Hopkins, Long, & Olson, 2013;Kong, 2010;Yorgason & della Dora, 2009). In this field, many scholars have emphasized how religion is becoming an 'urban way of life' and the complex coexistence of gods, religions and beliefs in the city (Coleman & Maier, 2013;Dwyer, 2016;Dwyer, Gilbert, & Shah, 2013;Garbin, 2012;Orsi, 1999). Ideas of cities as post-secular were suggested (Beaumont, 2018;Beaumont & Baker, 2011;Burchardt, Wohlrab-Sahr, & Middell, 2015;Cloke & Beaumont, 2013;Tse, 2014) and, in the frame of multiple secularities following Vertovec (2010), the concept of 'religious super-diversity' was employed as a way of accounting for the plethora of religious innovations in cities (Becci, Burchardt, & Giorda, 2017).…”

Section: Introductionmentioning

confidence: 99%

Religious diversity and inter-faith competition: the politics of camouflage in Italian cities

Giorda

Vanolo

2019

Territory, Politics, Governance

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Religions play a significant role in Italian cities and, more generally, in the social, cultural and political lives of Italians. Since 1948, the Italian state has formally been secular, and it guarantees religious freedoms beyond Christianity. However, the reality is much more complex, as the hegemonic position of Catholicism is still evident, and religious minorities often deal with various forms of marginalization, stigmatization and lack of resources. This phenomenon is visible in Italian cities, particularly by looking at the evolving role of Catholic spaces such as parishes, and the parallel struggles for legitimation, visibility and resources of religious minorities. In this scenario, Italy seems to be increasingly characterized by various and uneven forms of inter-faith competition, which also imply rivalry in the spheres of charity, voluntarism and the provision of social services. This paper analyses the relations between religious groups and the Italian state, proposing the idea of a 'politics of camouflage' shaping inter-faith competition for resources and legitimation.

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“…Much research on African diasporas in Europe and within Africa has focused on churches and mosques as spaces that mediate migrant belonging in contexts of arrival (Adogame and Weisskoppel 2005;Adogame 2009). 1 Whether among Ghanaian Methodists (Fumanti 2010) and Nigerian Pentecostals (Burgess 2011;Coleman and Maier 2013) in London, Zimbabwean Catholics in Birmingham (Pasura 2012), Ghanaian Pentecostals in Amsterdam, Hamburg, andLondon (Van Dijk 1997, 2004;Krause 2008Krause , 2011Daswani 2015), or Muslims from Guinea-Bissau living in Portugal (Johnson 2006) and from Senegal residing in Spain (Heil 2020), churches and mosques are central to the socioreligious lives of believers. They serve as sites where migrants can cultivate themselves as 'virtuous' citizens, which is especially important for those who are undocumented (Fumanti 2010).…”

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confidence: 99%

Ambivalent Belonging: Born-Again Christians between Africa and Europe

Fesenmyer

2022

J. Relig. Afr.

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Historically entangled with nation, race, and religion, questions of belonging are pressing and affective ones in Africa and Europe. Against the backdrop of anti-migrant hostility, globalization, and autochthonous claims, I consider how born-again Christians in London negotiate belonging between Kenya, their country of origin, and the United Kingdom, their country of residence. As ‘migrants’ and ‘diasporans’, they are seen as not belonging in either national context. Adopting a scalar approach, I argue that their identification as born-again Christians and claim to membership in a global Christian community allows them to ‘scale-jump’ and offers a morally and emotionally meaningful sense of belonging. At the same time, their encounters with various racial and religious Others locally, nationally, and transnationally mediate where they feel at ‘home’. In the face of contradictions and ambivalence, Pentecostalism helps them to navigate competing symbolic, material, and affective concerns as they seek belonging across multiple sociospatial scales.

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Redeeming the city: creating and traversing ‘London-Lagos’

Cited by 13 publications

References 8 publications

Conflicting Futures, Entangled Pasts

Conflicting Futures, Entangled Pasts

Religious diversity and inter-faith competition: the politics of camouflage in Italian cities

Ambivalent Belonging: Born-Again Christians between Africa and Europe

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