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PROTESTANT (7) answer(s).
 
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1
ID:   159390


Conversion, Memory and Writing: Remembering and Reforming the Self / Israel, Hephzibah   Journal Article
Israel, Hephzibah Journal Article
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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.
Key Words Christianity  India  Conversion  Autobiography  Memory  Reform 
Translation  Protestant 
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2
ID:   133814


CPC's policy on protestant Christianity, 1949-1957: an overview and assessment / Ying, Fuk-Tsang   Journal Article
Ying, Fuk-tsang Journal Article
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Publication 2014.
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


Genuinely American: Croatian-American race, manhood, and nationalism in postwar Pittsburgh / Duryea, Scott N   Journal Article
Duryea, Scott N Journal Article
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Publication 2013.
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


Israel as the ‘hermeneutical Jew’ in Protestant statements on the land and State of Israel: four Presbyterian examples / Gregerman, Adam   Journal Article
Gregerman, Adam Journal Article
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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


Protestant Christianity in China: perspective from the history of Chinese religins and early Christianity in the Roman world / Ovrmyer, Daniel L   Journal Article
Ovrmyer, Daniel L Journal Article
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Publication 2009.
Key Words Christianity  China  Religion - China  Protestant  Protestant Christianity  Roman 
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6
ID:   092585


Regiional development of protestant Christianity in China: 1918, 1949 and 2004 / Ying, Fuk-tsang   Journal Article
Ying, Fuk-tsang Journal Article
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Publication 2009.
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7
ID:   127038


Shared education initiatives in Northern Ireland: a model for effective intergroup contact in divided jurisdictions / Blaylock, Danielle; Hughes, Joanne   Journal Article
Hughes, Joanne Journal Article
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Publication 2013.
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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