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摘要
摘要
"The United States is the most religiously diverse nation in the world," leading religious scholar Diana Eck writes in this eye-opening guide to the religious realities of America today. The Immigration Act of 1965 eliminated the quotas linking immigration to national origins. Since then, Muslims, Buddhists, Hindus, Sikhs, Jams, Zoroastrians, and new varieties of Jews and Catholics have arrived from every part of the globe, radically altering the religious landscape of the United States. Members of the world's religions live not just on the other side of the world but in our neighborhoods; Hindu children go to school with Jewish children; Muslims, Buddhists, and Sikhs work side-by-side with Protestants and Catholics.
This new religious diversity is now a Main Street phenomenon, yet many Americans remain unaware of the profound change taking place at every level of our society, from local school boards to Congress, and in small-town Nebraska as well as New York City. Islamic centers and mosques, Hindu and Buddhist temples, and meditation centers can be found in virtually every major American metropolitan area. There are Muslims, Hindus, and Buddhists in Salt Lake City, Utah; Toledo, Ohio; and Jackson, Mississippi. Buddhism has become an American religion, as communities widely separated in Asia are now neighbors in Los Angeles, Seattle, and Chicago. Eck discovers Muslims worshiping in a U-Haul dealership in Pawtucket, Rhode Island; a gymnasium in Oklahoma City; and a former mattress showroom in Northridge, California. Hindu temples are housed in a warehouse in Queens, a former YMCA in New Jersey, and a former Methodist church in Minneapolis.
How Americans of all faiths and beliefs can engage with one another to shape a positive pluralism is one of the essential questions -- perhaps the most important facing American society. While race has been the dominant American social issue in the past century, religious diversity in our civil and neighborly lives is emerging, mostly unseen, as the great challenge of the twenty-first century. Diana Eck brilliantly analyzes these developments in the richest and most readable investigation of American society since Robert Bellah's classic, The Habits of the Heart. What Eck gives us in A New Religious America is a portrait of the diversity of religion in modern America, complete with engaging characters, fascinating stories, the tragedy of misunderstanding and hatred, and the hope of new friendships, offering a road map to guide us all in the richly diverse America of the twenty-first century.
An eye-opening Account of the changing Landscape of America
The 1990s saw the U.S. Navy commission its first Muslim chaplain and open its first mosque. There are presently more than three hundred temples in Los Angeles, home to the greatest variety of Buddhists in the world. There are more American Muslims than there are American Episcopalians, Jews, or Presbyterians.评论 (4)
出版社周刊评论
Eck, professor of comparative religion at Harvard University, delivers a stunning tour de force that may forever change the way Americans claim to be "one nation, under God." Drawing on her work with the Pluralism Project, an ongoing study of religious diversity in the United States, Eck focuses here on the explosion of Muslim, Hindu and Buddhist communities in America, particularly since 1965. How has the growth of these religions changed the American landscape? And just as important, how are the religions themselves changing because of America? Eck's travels take her (and us) to major cities, but also to places such as Greenville, S.C.; Portland, Maine; and Toledo, Ohio. Eck is a highly skilled ethnographer who delicately balances the challenge of interpreting events while also participating in them. The success of this portrait lies in the details: in the Nikes and Reeboks that adorn the shoe racks in Sikh gurdwaras, Islamic mosques and Hindu temples; in the Muslim Girl Scout who promises to "serve Allah and my country"; in the consecration rituals at a Massachusetts Hindu temple, where the waters of India's sacred Ganges River are mixed with the Mississippi and poured freely over the building. Eck does far more than simply document the presence of religious diversity in America; she places it in historical context and illustrates the ongoing challenges it presents by describing legal battles and pivotal court cases. The last chapters address the rise of religiously motivated hate crimes and, conversely, the innovative ways some communities have welcomed religious pluralism. This is not just a book; it is a celebration. Agent, Jill Kneerim at Palmer & Dodge. (June) Forecast: Because it combines impeccable scholarship with memorable storytelling, this book should find a strong trade audience as well as academic readers. Harper San Francisco plans an initial print run of 50,000 copies and an eight-city author tour. PW will run an interview with Eck in the July 2 issue. (c) Copyright PWxyz, LLC. All rights reserved
《书目》(Booklist)书评
This excellent overview of America's exploding religious diversity doubles as an impassioned call to action. In a sweeping introduction, Eck shows that since the changes in immigration laws in the 1960s, the nation's religious constituency has been altered forever. There are now as many Muslims living in the U.S. as there are Jews or Episcopalians. From Toledo, Ohio, to Eck's hometown, Cambridge, Massachusetts, the religious landscape has changed but so subtly that it has largely gone unnoticed. Soon, Eck argues, we will have to face up to the radical changes wrought by this newly grown religious diversity. After chapters focused on U.S. Hindus, Buddhists, and Muslims, Eck opens a larger discussion of the meaning of religious diversity and freedom in America. She starts with the motto on U.S. currency, e pluribus unum, and examines, in her final chapter, the models Americans can use to still become one from many. Immensely readable, this call to functional plurality is an important book in the field of contemporary American religion. --John Green
Choice 评论
In this capacious book Eck (Harvard Univ.) profiles a number of the newer religious groups in the US that together have produced the world's most religiously diverse nation. A Christian herself, Eck as a scholar of comparative religion and a specialist in Indian religions is uniquely situated to write the fascinating story of how the US has changed from an essentially Protestant country to one that is presently undergoing a vast pluralization of its religious profile. She writes with a scholar's insight and a journalist's ability to depict with telling detail the people, stories, and events that illustrate the religious changes taking place as the US embraces many new religions. Eck rightly reminds us that these changes often have a steep price in the outbursts of intolerance against the "new and foreign," but she is also encouraged by the degree of understanding and sympathy that is continually emerging, even from incidents of hate and antagonism. Her thesis is that religions need to engage their differences, not melt them down or set them aside. This picture of religious pluralism is well worth the time spent with Eck on her journeys into the religious heartland of the US. Highly recommended; all readership groups. F. G. Kirkpatrick Trinity College (CT)
《图书馆杂志》(Library Journal )书评
America has always been a fundamentally Christian or "Judaeo-Christian" country with a few atheists and agnostics included. We're a secular, pluralist polity within that framework or so the received opinion goes. But in this wide-ranging book, Eck (religious studies, Harvard) shows us that this received opinion is erroneous. The framework is now, and in fact has always been, much broader. Eck discusses the history in America of three religious traditions with large numbers of adherents: Islam, Buddhism, and Hinduism. Islam, she shows, arrived with African slaves. Buddhism and Hinduism came early as well, with the first Asian immigrants to the West Coast. These faiths are growing rapidly because of recent changes in our immigration laws and political turmoil in much of Asia, and thus our sense of religious pluralism needs to broaden. Well written and thorough, this volume will appeal especially to scholars, but casual readers will find much to enlighten them. Warmly recommended for both academic and public libraries. James F. DeRoche, Alexandria, VA (c) Copyright 2010. Library Journals LLC, a wholly owned subsidiary of Media Source, Inc. No redistribution permitted.
摘录
摘录
A New Religious America How a "Christian Country" Has Become the World's Most Religiously Diverse Nation Chapter One Introduction to a New America The huge white dome of a mosque with its minarets rises from the cornfields just outside Toledo, Ohio. You can see it as you drive by on the interstate highway. A great Hindu temple with elephants carved in relief at the doorway stands on a hillside in the western suburbs of Nashville, Tennessee. A Cambodian Buddhist temple and monastery with a hint of a Southeast Asian roofline is set in the farmlands south of Minneapolis, Minnesota. In suburban Fremont, California, flags fly from the golden domes of a new Sikh gurdwara on Hillside Terrace, now renamed Gurdwara Road. The religious landscape of America has changed radically in the past thirty years, but most of us have not yet begun to see the dimensions and scope of that change, so gradual has it been and yet so colossal. It began with the "new immigration," spurred by the 1965 Immigration and Naturalization Act, as people from all over the world came to America and have become citizens. With them have come the religious traditions of the world-Islamic, Hindu, Buddhist, Jain, Sikh, Zoroastrian, African, and Afro-Caribbean. The people of these living traditions of faith have moved into American neighborhoods, tentatively at first, their altars and prayer rooms in storefronts and office buildings, basements and garages, recreation rooms and coat closets, nearly invisible to the rest of us. But in the past decade, we have begun to see their visible presence. Not all of us have seen the Toledo mosque or the Nashville temple, but we will see places like them, if we keep our eyes open, even in our own communities. They are the architectural signs of a new religious America. For ten years I have gone out looking for the religious neighbors of a new America. As a scholar, I have done the social equivalent of calling up and inviting myself, a stranger, to dinner. I have celebrated the Sikh New Year's festival of Baisakhi with a community in Fairfax County, Virginia. I have feasted at the Vietnamese Buddhist "Mother's Day" in a temple in Olympia, Washington, and I have delivered an impromptu speech on the occasion of Lord Ram's Birthday at a new Hindu temple in Troy, Michigan. I have been received with hospitality, invited to dinner, welcomed into homes, shown scrapbooks of family weddings, and asked to return for a sacred thread ceremony or a feast day. In the early 19gos I mapped out an ambitious plan of research that I called the Pluralism Project, enlisting my students as hometown researchers in an effort to document these remarkable changes, to investigate the striking new religious landscape of our cities, and to think about what this change will mean for all of us, now faced with the challenge of creating a cohesive society out of all this diversity. Our first challenge in America today is simply to open our eyes to these changes, to discover America anew, and to explore the many ways in which the new immigration has changed the religious landscape of our cities and towns, our neighborhoods and schools. For many of us, this is real news. We know, of course, that immigration has been a contentious issue in the past few decades. Today the percentage of foreign-born Americans is greater than ever before, even than during the peak of immigration one hundred years ago. The fastest growing groups are Hispanics and Asians. Between 1900 and 1999 the Asian population grew 43 percent nationwide to some 10.8 million, and the Hispanic population grew 38.8 percent to 31.3 million, making it almost as large as the black population. The questions posed by immigration are now on the front burner of virtually every civic institution from schools and zoning boards to hospitals and the workplace. How many customs and languages can we accommodate? How much diversity is simply too much? And for whom? We know that the term multiculturalism has crept into our vocabulary and that this term has created such a blaze of controversy that some people mistake it for a political platform rather than a social reality. But for all this discussion about immigration, language, and culture, we Americans have not yet really thought about it in terms of religion. We are surprised to discover the religious changes America has been undergoing. We are surprised to find that there are more Muslim Americans than Episcopalians, more Muslims than members of the Presbyterian Church USA, and as many Muslims as there are Jews-that is, about six million. We are astonished to learn that Los Angeles is the most complex Buddhist city in the world, with a Buddhist population spanning the whole range of the Asian Buddhist world from Sri Lanka to Korea, along with a multitude of native-born American Buddhists. Nationwide, this whole spectrum of Buddhists may number about four million. We know that many of our internists, surgeons, and nurses are of Indian origin, but we have not stopped to consider that they too have a religious life, that they might pause in the morning for few minutes' prayer at an altar in the family room of their home, that they might bring fruits and flowers to the local Shiva-Vishnu temple on the weekend and be part of a diverse Hindu population of more than a million. We are well aware of Latino immigration from Mexico and Central America and of the large Spanishspeaking population of our cities, and yet we may not recognize what a profound impact this is having on American Christianity; both Catholic and Protestant, from hymnody to festivals. Historians tell us that America has always been a land of many religions, and this is true. A vast, textured pluralism was already present in the lifeways of the Native peoples-even before the European settlers came to these shores. The wide diversity of Native religious practices continues today, from the Piscataway of Maryland to the Blackfeet of Montana. The people who came across the Atlantic... A New Religious America How a "Christian Country" Has Become the World's Most Religiously Diverse Nation . Copyright © by Diana Eck. Reprinted by permission of HarperCollins Publishers, Inc. All rights reserved. Available now wherever books are sold. Excerpted from New Religious America: How a Christian Country Has Become the World's Most Religiously Diverse Nation by Diana L. Eck All rights reserved by the original copyright owners. Excerpts are provided for display purposes only and may not be reproduced, reprinted or distributed without the written permission of the publisher.目录
Acknowledgments | p. ix |
1 Introduction to a New America | p. 1 |
2 From Many, One | p. 26 |
3 American Hindus: The Ganges and the Mississippi | p. 80 |
4 American Buddhists: Enlightenment and Encounter | p. 142 |
5 American Muslims: Cousins and Strangers | p. 222 |
6 Afraid of Ourselves | p. 294 |
7 Bridge Building: A New Multireligious America | p. 335 |
Bibliography | p. 387 |
Index | p. 399 |