Mormonism is often described as the quintessentially American religion, one that is highly centralized around its leadership and demographic presence in Utah. But given a dramatic increase in non-U.S. membership since 1960 in both the Church of Jesus Christ of Latter-day Saints and the Community of Christ, new questions about these movements come to the fore: How are these Restoration traditions lived and experienced in other parts of the world? How do church members outside the United States understand their relationship to a sacralized American past and an administrative hierarchy in Salt Lake City? And how has the relatively recent explosion of membership outside of the United States begun to shift the faith's institutional, political, and cultural dynamics within those traditions? Most importantly, how do church members from different localities and cultures relate to each other, forming a global community? Or do they? This volume focuses on Asia, a region that includes more than half the world's population, but where Restoration traditions specifically and Christianity broadly are minority faiths. It uses a combination of focused case studies and theoretical analysis to highlight broader trends and themes that those studies suggest about the meaning of a globalized faith in the twenty-first century. The first section of this book lays out ways of thinking about Mormonism's global presence in terms of the nation-state, and the essays explore where and how Restoration traditions as institutional actors have made their way into new political and social contexts. The second section studies the tensions created by the encounters of LDS norms with preexisting cultural and political values in local settings. These essays burrow more deeply into political and religious realities and explore the variations in Mormon cultural assumptions about politics and society, as well as the relationship between local congregants and the Mormon administrative center. The final section presents fine-grained studies that focus attention on one of the central features of LDS lived religion: the role of gender and the family in the religious community. In each case, divine dictates necessarily bump up against traditional societal norms that converts must navigate. Contributors: John-Charles Duffy, Stacilee Ford, Taunalyn Ford, Conan Grames, David J. Howlett, Melissa Wei-Tsing Inouye, Keisha Lai, Laurie Maffly-Kipp, Matthew Martinich, Meagan Rainock, Shinji Takagi, Pierre Vendassi