Search

This paper examines the origin of collegiate education in Kerala, India. More specifically, it looks at local conditions that aided the development of collegiate education. The term "Kerala" refers to the south Indian region that includes the modern state as well as historical entities such as the Kingdom of Travancore, the Kingdom of Cochin, Zamorin's Calicut, and the Madras Presidency, among others. The European concept and practise of higher education based on the Renaissance and Enlightenment are used to discuss what is now known as "college." Postcolonial education in this region is traced to European ideals brought to the east by merchants, missionaries, and colonisers during their expeditions and endeavours. Political, religious, and social change have also been considered in this study. [ABSTRACT FROM AUTHOR]

The Summer Institute of Linguistics (SIL)'s main objective is to translate the Bible into all languages by collecting ethnolinguistic data thanks to the methods of participant-observation and lexical investigation. Tracing its origins to the mid-1930s in the United States and Central America, SIL started its missionary, linguistic and development activities in Southeast Asia in the 1950s, especially in the Philippines (1953) and Vietnam (1954). This article analyses the nature and trajectories of SIL members, investigating their missionary activities, their visual and statistical conception of conversion and ethnographic encounter, their conception of Pax Americana during the Vietnam war (1954–75). Both archive- and fieldwork-based investigation reveal what the SIL's activity meant at the nexus of evangelism, linguistics, ethnography and US foreign policy, challenging some of the very simplified views of the operations of missionaries and religious NGO s in Southeast Asia during the Cold War. Résumé: L' objectif principal du Summer Institute of Linguistics (SIL) est de traduire la Bible dans toutes les langues en collectant des données ethnolinguistiques via les méthodes de l' observation participante et de l' enquête lexicale. Depuis son émergence dans les États-Unis et en Amérique centrale des années 1930, SIL a encouragé des activités missionnaires, linguistiques et de développement en Asie du Sud-Est, notamment aux Philippines (1953) et au Vietnam (1954). Cet article analyse le profil et les trajectoires des membres de SIL, en réfléchissant aux contours de leurs activités missionnaires, leur conception visuelle et statistique de la conversion et de la rencontre ethnographique, leur conception de la Pax Americana pendant la guerre du Vietnam (1954–75). À partir d' enquêtes menées à la fois dans les archives et sur le terrain ethnographique, cette étude met en évidence l' originalité même du SIL, à l' intersection de l' évangélisation, de la linguistique, de l' ethnographie et de la politique étrangère américaine, remettant ainsi en question certaines vues très simplifiées du mode opératoire des missionnaires et des ONG confessionnelles en Asie du Sud-Est dans le contexte de la Guerre froide. [ABSTRACT FROM AUTHOR]

This article analyses the implications of religious mission as a specific type of 'human enhancement' linked to the optimisation of human nature in light of missionaries' beliefs. The study draws on the autobiographical narratives of German Protestants, which show that missionary intent is inseparably linked to the Christian imaginations of the 'renewed person'. This can best be characterised by (a) cultural adjustment, (b) persuasive communication, and (c) self-alterations of others. Hence, missions represent a specific prototype of goal-directed, intentional, and strategic human action aiming for the self-transformation of others and missionaries themselves. Résumé: Cet article analyse les implications de la mission religieuse en tant que catégorie spécifique d' « amélioration humaine » liée à l' ambition d' optimisation de l' humain inspirée par les croyances missionnaires. L' étude s' appuie sur des récits autobiographiques de protestants allemands, qui montrent que le projet missionnaire est indissociablement lié à l' imaginaire chrétien de la personne « renouvelée ». Cela inclut (a) l' adaptation culturelle, (b) la communication persuasive, et (c) la transformation de soi. Les missions représentent donc un type spécifique d' action humaine orientée vers un but, intentionnelle et stratégique, visant à la transformation de soi, de la part des autres et des missionnaires eux-mêmes. [ABSTRACT FROM AUTHOR]

While at first sight the early Christian proclamation of Jesus of Nazareth as God's Messiah seems to have been the contentious issue between the Christian missionaries and some of those who heard and experienced them, a close reading of the book of Acts indicates that other contested domains were involved and more prominent. While Paul and his travel companions face Jewish resistance regularly, there are only a few incidents of resistance from non-Jews. Why would polytheistic non-Jews—for whom, tongue in cheek, one more divine figure should not have been problematic—employ questionable means and mobilise others against the early Christian missionaries? Drawing on recent theorising about religious conflicts in antiquity (in particular W. Mayer), this article analyses the conflict accounts in Acts 16 and 19. It identifies the contested domains between the missionaries and their opponents and studies the enabling factors, that is, the means available to both sides involved. The article also notes traces of de-escalation and conflict resolution and references to peaceful co-existence and co-operation as well as transition and assimilation. In closing, the article discusses how these conflict accounts contribute to the purpose of Acts of presenting a narrative defence of Paul and his disputed mission to Jews and non-Jews, and the implications of having such accounts in the scriptural heritage of the church. [ABSTRACT FROM AUTHOR]

The study of societal and institutional change has greatly benefited from a growing number of studies exploring sub-national variation in colonialism and its legacies. One vibrant stream in this literature focuses on the role of Christian missionaries in European empires. However, advances are often hampered by the quality and scarcity of available historical data. In this article, the authors introduce a new geospatial dataset of Catholic and Protestant mission stations in colonial Africa that offers a more complete picture than currently used data sources. The authors illustrate the greater coverage their data provides and demonstrate its utility by replicating the effect of missions on the expansion of formal education, one of the most established legacies of Christian missionaries. [ABSTRACT FROM AUTHOR]

The guitar is a very popular musical instrument throughout the world. It is very popular in the state of Sikkim and the region of North Bengal also. It was brought here by Christian missionaries and now is featured on a variety of music genres. Businesses have sprung up which revolve around the guitar. Job opportunities have been created and careers have been made because of the instrument. The guitar has become an avenue for the youth to explore their creativity. It has shielded many of them from society's darker aspects. This paper explores the importance of state of the instrument among the youth in the region of Sikkim and the neighbouring areas. The different trends regarding the instrument has been analysed and draw conclusions which hopefully will shed light on the hitherto unknown aspects of the instrument and music in general. This hopefully in turn will shape the future of music in the region. [ABSTRACT FROM AUTHOR]

In correspondence with the Ottoman millet system, the religious aspect of an individual's identity is regarded as the primary locus of identity in the premodern Levant. The proposed paper will sketch the first steps in formulating a Syrian identity and aim to show that a central aspect of these advances was an effort to sideline the Islamic identity of the Sunni majority. In order to do so, the paper will point to the origins of the Syrian idea, understood as arising from the thinking of Christian missionaries, and detail its development over the 19th and the beginning of the 20th century. [ABSTRACT FROM AUTHOR]

Like all important histories of political ideas, Jolyon Baraka Thomas's new book I Faking Liberties i reveals the dynamic through which concepts commonly held as self-evident emerged and solidified as common sense. Second, Thomas argues that the history of the Occupation's invention of State Shinto should force us to consider 'the religion/not-religion distinction that lies at the heart of secularist governance' and its implications for arguments concerning proper forms of separating religion from state (240). Drawing selectively from authoritative voices from religious studies, Lieutenant William K. Bunce defined State Shinto as an illegitimate form of state-religion relationship. [Extracted from the article]

The article focuses on mission border of the Marianas obeyed the missionary expansion plan designed by the Society of Jesus and the Holy See in the framework of the Catholic Reformation. It mentions the reestablishment of the illustrious congregation of San Francisco Javier, whose Popularity in Mexico City was enormous. It also mentions Pope Alexander VII took care of various ministries, such as fervent acts of contrition through the public streets.

Copyright of Study of Christianity & Social Problems / Kirisutokyo Shakaimondai Kenkyu is the property of Institute for Study of Humanities & Social Sciences, Doshisha University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ching Feng: A Journal on Christianity & Chinese Religion & Culture is the property of Christian Study Centre on Chinese Religion & Culture and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the remainder of the chapter, Elleray pursues both the concept of missionary enterprise as presented to the children and their participation in it through these two tropes as found throughout the pages of the I Juvenile Missionary Magazine i . Ultimately, Elleray argues that "in the mid-century evangelical context savagery is ultimately correlated to the absence of Christian faith, and thus is applicable not only to the Pacific so-called heathen, but also the British sailor and child reader" (104). Here, Elleray juxtaposes the violence of white pirates with the spirituality of the Pacific Islander, as two sides of heroic masculinity modeled to the three parentless British boys of the story. [Extracted from the article]

Rather than treat Korean women's education as a monolithic subject, this article examines the first schools for females established by the aristocratic yangban beginning in 1898 that reflected an effort to formalize elite female education and provide an alternative to the Christian missionary schools. Korean-founded schools adjusted their curriculum to include new subjects such as foreign languages, history, geography, and math while also offering erudite Confucian-based subjects vis-à-vis morals education, calligraphy, and literary Sinitic. These classical subjects were too advanced for the missionary schools to offer. The combination of these subjects was appropriate for women of elite households since they would marry government officials, diplomats, and scholars (also of yangban extraction), would need to be familiar with aristocratic etiquette and mores in a changing context, and would have to raise their children for their elite station in life. This changed after 1905 as Korean sovereignty became increasingly threatened and the mobilization of the female population, regardless of social class, became an urgent matter. Thus, all Korean women were called upon to perform their patriotic duties as wise mothers and good wives to contribute to the strengthening of the country. [ABSTRACT FROM AUTHOR]

In 1883, Thomas Patrick Hughes, the director of the Church Missionary Society (CMS) in Peshawar published a romance novel set along the Afghan frontier of British India. This paper argues that Hughes's romance novel, Ruhainah, offers an alternative perspective on the role of evangelism in the empire by attending to the importance of affect and desire in the mission's project. Scholars of Christian missionary work have debated the role of missionaries in projects of empire, but this scholarship is frequently limited by a dichotomous debate: Did missionaries of the British Empire reify imperial control? Or, in the name of Christian universalism, did these missionaries resist the empire's violence and racism? Through heuristically adopting Ruhainah as a guide to the numerous publications of the CMS in Peshawar and the archives of personal correspondences of CMS officials, this paper cuts across these dichotomies by demonstrating that Hughes used his various writings to train his readers to romanticise and desire the Christianization of the Afghans. While Hughes's variously resisted and reified imperial policies, his writing used this very tension between Christian universalism and racist particularism to cultivate 'an affect of empire' and a desire for the religious encounters possible along the Afghan frontier. [ABSTRACT FROM AUTHOR]

These practices, which Sano and others called I Kirishitan i during their interrogation, draw from a variety of sources, including mountain asceticism, popular divination, and polemical tracts on Christianity such as I A True Account of the Coming of the Kirishitan Sect to This Country i . Those Christians who were not discovered went underground and passed their traditions on in secret; these "hidden Kirishitan" practices were largely unrecognizable by Western Christian missionaries returning to Japan 200 years later. In 1827, a practitioner of divination and healing named Sano was brought into the magistrates' offices in Osaka. [Extracted from the article]

This article describes two journeys. The first is the journey undertaken by Christian missionary John Allen Chau to North Sentinel Island, where he planned to preach the Christian gospel to the island's inhabitants despite the fact that they have been cut off from the outside world for sixty thousand years. Chau's efforts ended in his death at the hands of the islanders. The second journey recounted in the article is that from missionary to saint undertaken following Chau's death. The article examines several issues related to certain philosophical problems in respect of the authority required to designate a victim of violent death a martyr or a saint. [ABSTRACT FROM AUTHOR]

Luna's research takes place in I la zona i , a place US Americans call "Boystown", which encompasses a few square blocks in the Mexico-US border city of Reynosa, Tamaulipas, Mexico. Chapter 5, "The Love Triad between Sex Workers, Missionaries, and God", centers on "Team Boystown", the name of the missionary group seeking to serve sex workers. In an innovative queer analysis, Luna reveals how Team Boystown utilized the intimate "triadic relationship" between themselves, God, and the sex workers to try to influence sex workers' behavior while also framing their work to their Christian audience back home. [Extracted from the article]

Not only have Christian practices and beliefs been taken up across very diverse cultures, which have engaged with each other in both friendly and hostile ways, but also Christian communities "have always relied on other religious and theological traditions, other conceptual worlds, other rituals and social practices for their own identities" (p. 2). Both Kollman and Mombo emphasise the critical importance of visiting sites of missionary activity and talking to descendants and those who live on these sites today. This fascinating and significant collection of essays arose from a conference with the title: "Can the Native Christian Speak?". [Extracted from the article]

Gilbert Keith Chesterton is one of that group of British writers, including C.S. Lewis, J.R.R. Tolkien, Dorothy L. Sayers, and George MacDonald, who are widely appreciated (if not always understood) by American and Canadian Christians. Milliner notes that contemporary non-Indigenous admiration of Indigenous cultures and peoples 'can be as patronizingly violent in "editing" Indigenous Christianity as Christian missionaries had once been in attacking Indigenous ceremonies' (p. 13). While White Christians often tend to assume that their form of the faith is simply "Christianity" (the default), Milliner sketches how it too, was acculturated, and that there is nothing either less legitimate or more syncretistic about the use of drums or smudging, or, importantly, the conceptions of God, made by Indigenous worship. [Extracted from the article]

The Christian mission enterprise has grown greatly in multi-cultural understanding since the famed Edinburgh World Missionary Conference of 1910, but in some ways, Western Christianity still strains to open itself to the empowering influences of the burgeoning church in Africa. This article reviews historical developments, through a fascinating comparison between 1910 and 2010, and offers concrete suggestions from an African perspective. [ABSTRACT FROM AUTHOR]

The article focuses on the history of novel in Africa and the role of author Thomas Mofolo in the transition from mission-sponsored literacy to the emergence of a modern Black African literary tradition. It mentions that European Christian missionaries used early converts as native informants to help translate and disseminate the Bible and other religious texts in African languages, as part of an ambitious project to remake every aspect of African life.

New Spain was the site not only of one of the largest-scale missionary enterprises in Christian history, but also of a prolonged encounter among diverse medical traditions of Mesoamerican, African, and European origin in which male missionaries were central. Given the paucity of licensed physicians in the colony, religious involvement in medical practice remained significant throughout the colonial period. This paper considers the confluence of religion and medicine in the encounters that friars and inquisitors had with women, arguing that in these encounters, missionaries and inquisitors participated in the translation, circulation, and creation of medical knowledge and positioned themselves as both theological and medical authorities, as proponents and translators of Galenic medical theory, and as "confessor-physicians" rather than "confessor-judges." Women thus played a crucial interlocutory role in the articulation of a colonial religio-medical regime whose primary framers were not physicians, but clergymen. [ABSTRACT FROM AUTHOR]

The Christian missionary John Thomas Gulick (1832-1923) has long been recognized as an important evolutionary theorist. Most recently, his scientific contributions have been commended by biologists skeptical of the sufficiency of pan-adaptationist accounts of evolution. While Gulick's scientific work has been noticed, his theological and metaphysical commitments have been largely dismissed, ignored, or downplayed. This paper argues that this not only marginalizes what for Gulick was of central importance but has also distorted historical accounts of his theory of evolution. In the portrait drawn here, Gulick's understanding of evolution emerges as a significant example of the creative interplay between theological and evolutionary ideas and explanations in the early twentieth century. Gulick's intellectual influences, his theological vision, and his opposition to fatalism combined to form a lifelong quest to understand both snails and salvation. [ABSTRACT FROM AUTHOR]

The officially distinctive mark of the Evangelical Church of Vietnam (ECVN) is the Fourfold Gospel emblem. It is inherited from A.B. Simpson, the founder of the Christian and Missionary Alliance (C&MA), through the teaching of C&MA missionaries in Vietnam. However, ECVN adapted some of the teachings and reinterpreted the symbols in the Vietnamese context. The reason is that the assimilation of the Fourfold Gospel to the ECVN’s theology has been selective through a fundamentalistic perspective and a serious uneasiness about Pentecostalism, and hence, it has become disconnected from its original theological foundation. [ABSTRACT FROM AUTHOR]

One of the most powerful cultural transformations of the 20th century has been the dramatic expansion of Christianity outside of Europe. This unique historical process was facilitated by vast Christian missionary efforts. In this paper, we study the economic effects of Christian missions in Ghana. We rely on six distinct identification strategies that exploit exogenous variations in Christian missionary expansion from 1828 to 1932. We find no association between Christian missions, whether Protestant, Catholic, Presbyterian or Methodist, and local economic development, whether during contemporary or colonial times. However, some results suggest that Christian missions might have had a positive effect on human capital formation. There might thus be contexts in which missions promoted human capital accumulation without this necessarily translating into local economic development. [ABSTRACT FROM AUTHOR]

Against the "intellectual monoculture" that organizes American IPE, this paper draws on Inayatullah and Blaney's conception of ethnological IPE and Escobar's analysis of the production and management of poverty in the Third World in order to study Appalachia. The paper focuses on Christian missionaries and educators and their work among populations of poor whites at the Konnarock Training School for girls. It shows how diverse actors transformed a stable set of social differences into stark interpretations of neediness, institutionalized those interpretations, and enacted them onto the bodies of locals in specific ways that reflected global, colonial patterns of stark inequality (1830–1930). The paper is organized into an historical narrative with four main points of examination: the contact zone where class and religious differences emerge as politically significant interpretations of neediness; the institutionalization of those differences as neediness through the construction of a church, mission, and school; the educator's discursive production of class and religious differences in a global context through their writings in a missionary magazine; and the educator's discursive production of scientifically measured differences of race, particularly a degraded whiteness. Through a cultural political economy of colonialism, Appalachia was produced as a peripheral zone populated by a marginal people within the world's economic core. [ABSTRACT FROM AUTHOR]

The Black Stool has been considered by Western missionaries and missionary established churches mainly as a sacred object and religious material for rituals without much attention to its educational significance. The Western missionaries introduced Christian education and schooling pattern of learning to the Akan societies. The introduction of Western and Christian education came with Bibles, Hymn Books, Liturgy books and other educational materials. Even though the Akan had their own forms of learning, the indigenous educational resources did not attract the consideration of the missionaries. The missionary legacy of not recognizing the indigenous educational materials such as the Black Stool has remained with Christian education in Akan churches and other educational patterns. The study is an examination of the educational dimensions of the Black Stool and its significance for moral and leadership formation. Using both primary and secondary sources to examine the role of the Black Stool in moral education and leadership formation, the study points out the fact that the Black Stool is capable of providing even education in Christian history and calls for the need for re-thinking Akan Christian history to reflect significant intellectual weight embedded in the Black Stool. The study has established that the Akan Black Stool that over the years has been considered mainly from its sacred and religious dimensions has educational dimensions that equally must attract intellectual attention. The study identifies the traditional pattern of learning as a discipline that must attract intellectual attention. Moreover, there is a need for a paradigm shift on the perception of the Black Stool. A paradigm shift on the perception of indigenous educational resources will position the Black Stool as a relevant educational resource for a traditional pattern of learning. The study calls for a need for re-thinking of Akan Christian history to retrieve Christian information and history that have been embedded in indigenous resources like the Black Stool. [ABSTRACT FROM AUTHOR]

This essay ofIErs a Christian perspective on social relationships in Robert Louis Stevenson's short story "The Beach of Falesh," often described as a realist work. The essay focuses on missionary interactions with traders and Pacific Islanders. By taking seriously religious characters, themes, and ac-Lions, it shows that Christian morality shapes daily and communallife in the imagined community of Falesfi. In this way, the story can also be considered as Stevenson's meditation on how the social and cultural landscape of the Pacific had begun to shape his own complex religious thought. [ABSTRACT FROM AUTHOR]

Anticlericalism is a slippery term in both European Christian and Chinese socioreligious contexts. If there is not even a unified thing called "Christian anticlericalism" or "Chinese anticlericalism", any attempt at comparing the two seems precipitous. I hope this issue will be an inspiration for further research on comparative anticlericalism between China and the Christian West, or even between monotheistic and nonmonotheistic cultures in general. [Extracted from the article]

The Western missionaries' attitude towards Asante indigenous belief systems created the impression that Christianity was unable to live side by side with Asante indigenous knowledge systems. The missionaries ended up creating tension between the Christian faith and the pre-missionary cultural values. The indigenous knowledge systems that informed the world views of the people were not considered an integral part of the available resources for the shaping of the Asante Christian worldview. The Salem communities, for example, were set up to facilitate the disconnection of the new converts from their cultural past. This study is about the available pre-missionary Asante indigenous knowledge systems that Robert Sutherland Rattray after thorough studies published and made available to facilitate all aspects of the Asante life especially interpretation and transmission of the Christian faith. With a critical examination of the various major works of Robert Rattray and observation of Asante cultural and Christian activities, the study identified some specific areas that the Asante indigenous knowledge systems have lived side by side with the Christian faith. The study concludes with a call for respect, pride and intentional exploration into the indigenous knowledge systems to serve the Asante and other Akan Christian needs. [ABSTRACT FROM AUTHOR]

Moreover, Horrell proposes it is difficult to sustain an argument that Christianity is de-territorialized; in fact, certain Christian interpretations make a claim for all territory throughout the world, and that this was a fundamental underpinning of the Western colonialist project. In Chapter 2, Horrell examines recent research into ethnicity, race, and ancient Jewish and Christian identities, especially the work of Denise Buell. Horrell describes the project that led to this book as attending to the log in his own eye rather than the speck in another's. [Extracted from the article]

Mission and missiology are facing a rapidly changing and extremely challenging world. In the past, theologians ‒ from Voetius and Warneck to Bosch and Van Engen ‒ engaged the world from their perspectives. The globalised and postmodern world poses new challenges. A Christological approach is needed. The cross of Jesus must be central in the missiological endeavour. The missio Dei must always be viewed from this perspective. The confession that Christ is Lord must not be disregarded in the world of decolonisation and the fourth industrial revolution. The task of teaching missiology at a public university must take this into consideration. [ABSTRACT FROM AUTHOR]

Among the works of Rudyard Kipling, there are several short stories set in the Roman World that feature characters who are members of the cult of Mithras. These stories also involve Christian characters, but while the Mithraic initiates are loyal servants of the Roman Empire, the Christians create and attract disorder. The aim of this article is to explore why Kipling chose to make the heroic characters of these stories Mithraic initiates, and present the Christians in a less positive light. It will be argued that Kipling was attacking Christian evangelicals, who he disliked due to his experiences at the hands of one as a child, and also because of the difficult relationship between Christian missionaries and British imperial administrators, especially in the aftermath of the 1857 Indian Mutiny. In contrast, Kipling's Mithras cult acknowledges that there are 'many ways to the light', and, moreover, by inferring that there are many similarities between the cult of Mithras and Christianity, Kipling hoped to urge evangelical Christians to moderate their behaviour and use his depiction of the Mithras cult as an example of how to better approach religious diversity within the Empire. [ABSTRACT FROM AUTHOR]