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| 1 |
ID:
159390
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| Summary/Abstract |
Examining autobiographical statements left by South Asians converting to Christianity from the nineteenth century onwards, this article investigates the function of memory and literary narrative in three features common to several accounts: the translation of conversion accounts; the reconstruction of past events through narrative devices; and the re-formation of the Protestant individual conceived as part of a larger project of ‘reforming’ India as a state of progressive modernity. It argues that personal memory is inflected by conventions of writing about conversion, pressing into service specific tropes to exhibit the convert as ‘Protestant’. This economy of recall allowed converts to participate in wider public debates on religious and social reform by re-enacting conversion and confession in autobiography.
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| 2 |
ID:
133814
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| Publication |
2014.
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| Summary/Abstract |
After the establishment of the People's Republic of China (PRC) in 1949, the state-church relationship in China entered a new phase. This article, which is substantially based on party reports and archival documents, attempts to reconstruct and assess the party-state's policy on Protestant Christianity from 1949 until the eve of the Anti-Rightist Movement in 1957. The focus is not on the repeated dichotomy between 'state' and 'religion' but explores multiplicity and interaction as two possible aspects of the church-state relationship. The article investigates the following questions: what were the factors influencing the formation and development of the Communist Party of China's (CPC) policy on Protestant Christianity after the establishment of the PRC? Were there multiple actors within the party-state and Protestant Christianity? What kinds of relationships existed between the party-state and Protestant Christianity? Particular attention is given to how the CPC chose between 'struggle' (douzheng) and 'unity' (tuanjie) when dealing with Protestant Christianity under ideological constraints and complex political situations.
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| 3 |
ID:
123761
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2013.
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| Summary/Abstract |
Especially during the turbulent years of the immediate postwar period, Croatian-Americans found expediency in positioning their ethnic culture within the realm of acceptable white manhood and peaceful civilization. To be accepted was to be white, or to try to be white. Accordingly, Croatian-Americans attempted to qualify themselves as authentic whites whose ethnicity meshed perfectly with the American way. This study examines the Croatian Fraternal Union's Zajednicar newspaper to demonstrate that during the postwar period, which was characterized by converging anxieties over disintegrating gender roles, acceptable whiteness, as structured by Protestant old immigrant Americans, and the perceived communist threat, Croatian-Americans in Pittsburgh qualified themselves as authentically white and genuine American men and women to escape accusations of subversion.
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| 4 |
ID:
154494
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| Summary/Abstract |
This article studies four major Protestant Christian statements on the State of Israel, from the Presbyterian Church (USA) (1987, 2012) and the Church of Scotland (2003, 2013). While they initially advocate a secular, non-theologized view of Israel, they then paradoxically assess ‒ and often critique ‒ it using Scriptural texts and Christian theological concepts. These assessments are analysed using Jeremy Cohen’s model of the ‘hermeneutical Jew’, which describes a pre-modern Christian construction of the Jew as possessing Scripture but reading it incorrectly (e.g. too literally, particularistically). It is argued that the model applies to these modern Christian statements which view Israel as a hermeneutical Jew. They cast Israel as a corporate religious entity by which the Jewish people might fulfil their religious obligations, but criticize it for failing to properly interpret and apply Scripture in its policies. The article then critiques the appropriateness and accuracy of their viewing Israel as a hermeneutical Jew.
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| 5 |
ID:
092584
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| 6 |
ID:
092585
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| 7 |
ID:
127038
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| Publication |
2013.
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| Summary/Abstract |
As Northern Ireland transitions from violence to sustainable peace, one area in particular that remains deeply divided is the parallel education system that operates for Catholic and Protestant pupils. Working within the existing system of separate education, and underpinned by contact theory, the Sharing Education Programme (SEP) was launched in 2007 to deliver shared classes for pupils from the different sectors. While SEP is a relatively new initiative, evidence suggests that the programme positively impacts intergroup attitudes and behaviours of participants, and contrary to existing polemic that denounces the separate faith schools as a site for reconciliation in divided societies, the effectiveness of the programme suggests that separate education can be harnessed to promote more positive intergroup relations. Indeed, we argue that the value of the shared education approach lies in the fact that it can balance the aspirations of those who advocate separate education as a fundamental right in liberal democratic societies, and those who see integrated or common education as the only solution to ethnic/racial divisions. This ideological bridging enhances the appeal of the shared education model in other similarly divided jurisdictions - a point taken up in the discussion.
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