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Community and loss of community have received much scholarly attention, whereas community formation and placemaking have been less well studied. Similarly, several studies have documented the role of religion in the lives of new immigrants, but little has been written about religious placemaking and community formation. Through an empirical study of a new immigrant group—the Hindus of Southern California—this article shows how religious placemaking helped build community. It details three salient components, namely, place planning and organization, place design, and place rituals, and also how these helped form and sustain community. It describes some challenges encountered and strategies used to negotiate, mitigate, or minimize them. In providing these delineations, it shows how religio loci and place nostalgia influenced and aided community building.

Associated with the six European countries in the European Economic Community, or Common Market, are a number of independent states in Africa and Madagascar. At the time of the negotiation of the Treaty of Rome, these states were, for the most part, dependent overseas territories of the European countries—especially of France, who had to reconcile her membership in the European Economic Com munity with the economic system in operation between metro politan France and the overseas dependencies. The system of association which became part of the Treaty of Rome was designed to establish a commercial preference for the benefit of the associated countries and territories and to assist them in their infrastructural social and economic development through investment aid from the Community. During the first five-year period of the Common Market, 1958-1962, many of the associated territories became sovereign and inde pendent states. In 1962 negotiations took place in Brussels among the governments of the associated states in Africa and Madagascar and the Six. Just before the end of the year, a convention—undoubtedly an improvement over the previous system—was initialed. The challenge which now faces the European Economic Community is whether or not the system provided under the new convention can be extended to other countries in Africa and the West Indies.

Based on category, this program leads to three social issues. First, public awareness about the significance of the view of life that is more tolerant, open and more pluralis amid development of industrialization. Industrialization that developed in centers of growth (growth poles), which prominently still holdsrural-agrarian values, has given rise to what is called the proletarian farmers. "Proletarisation" was preceded by transition process of the function of farmland into industrial land, thus causing economic activity became more intense and integrated into industrial capitalism. This leads to the occurrence of an identity crisis that led to theopposition attitude in most communities, especially those who associated with the existence of other religions. Second, these changes have an impact on the emergence of community with radical attitude by carrying the religious themes. The construction of houses of worship, which is actually the "House of God" for any religions, considering the dangers may threaten the existence of the community and other faiths. The value system was formed, as a society oppressed became one of the motivators and catalysts for the inception of religious radicalism at the low level community. Third, the Government's policy regarding the construction of a harmony is among believers. This last part is related to the concept of good governance. As an institutional approach, the concept of good governance (good governance) is defined as the interaction between the organizers of the State (Government) and groups in the community. According to the World Bank, there are at least four important dimensions of good governance, i.e. example, effective legal framework, information that is in line with the transparency (accountability or Government) and the availability of well-educated workforce. In this context, the position of District Government of Bekasi becomes one of the institutions, which is responsible for the running of the relationship between the Government, employers or investors, religious figures, and the public as the three interest groups that cannot be separated in developing awareness of pluralism in religious life in the community.

Global responses to Syrian refugees reveal a contradiction in state–society relations. Many groups in civil society want to assist the refugees, while many state officials want to limit or entirely prevent refugee admissions. To explain the anomaly of civil society pressuring a reluctant state to open its borders to refugees, this essay reviews forced migration traditions in five world religions, three of them monotheistic and one each pantheistic and nontheistic: Judaism, Christianity, Islam, Hinduism, and Buddhism. The essay documents that each religion has a flight narrative about a divine escape. Moses, the infant Christ, Mohammed, the infant Krishna, and the future Buddha all fled from imprisonment or death threats. These faith-based flight narratives are thousands of years older than the state's political asylum policy and they continue to be commemorated in ritual and practiced through actual assistance to refugees. The primordial refugees in world religions partly explain why civil society can be more responsive to forced migration than the state.