Pub Date : 2023-12-05DOI: 10.1080/14755610.2023.2281369
O. O. Afolabi
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Pub Date : 2023-11-13DOI: 10.1080/14755610.2023.2281383
Jeanette Mollenhauer
ABSTRACTThis article describes the tripartite relationship between the Catholic Church, nationalism and traditional dance in the Irish and Croatian communities in Australia. Within both homeland and diasporic milieux, dance embodies culturally specific knowledge that binds communities and transmits that knowledge to subsequent generations. In Ireland, the Catholic Church not only exerted political power; it directly influenced many aspects of dance praxis. In Australia, the Church and its ancillary organisations took an active role in fostering dance activities including competitions for several decades, until specific bodies for dance administration were established. Likewise in Croatia, the Catholic Church promoted specific Croatian cultural activities such as dance through several iterations of colonisation. In Australia, the Church provided requisite infrastructure for dance activities to be replicated in the new environment. These two community case studies exemplify the vital role of the Catholic Church in supporting traditional customs to maintain cultural identity in the homeland and to support immigrants as they recontextualise that identity and reconfigure their lives in a novel environment.KEYWORDS: Catholiccultural nationalismdanceimmigrantAustralia Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. This genre is also the most publicly recognised, since it is from step dancing that Riverdance and other stage shows developed.2. There are other associations for Irish step dance, but the IDC is the one formulated by the Gaelic League, and it remains the largest and most globally dominant, including in Australia.3. The Trove database may be found at https://trove.nla.gov.au/.4. Freeman’s Journal, 1 April 1863, 5.5. The Australian, 7 January 1882, 19.6. Freeman’s Journal, 24 March 1883, 16.7. Freeman’s Journal, 10 March 1910, 17.8. National Advocate, 23 March 1915, 2.9. Mudgee Guardian and North-Western Representative, 31 March 1924, 16.10. Catholic Weekly, 18 March 1954, 23.11. Freeman’s Journal, 21 February 1880, 11.12. The Australian Star, 23 May 1893, 6.13. Freeman’s Journal, 8 January 1925, 11.14. The Catholic Press, 3 February, 1916, 37.15. Catholic Weekly, 10 February 1944, 7.16. LADO: National Folk Dance Ensemble of Croatia. http://www.lado.hr/en/.17. Pronounced koom-pa-nee-ah. The spelling of this word can vary; in Blato, it is usually spelled kumpanjija and because the Sydney troupe performs the dance from Blato, kumpanjija is the spelling that is used in this article.18. Vukovar is an adults’ group operating in Sydney. However, there are numerous children’s groups and the administrators of the group that I visited for fieldwork requested that I apply a pseudonym (Cvijet) to the group itself as well as to individuals associated with the group.
摘要本文描述了澳大利亚爱尔兰和克罗地亚社区中天主教会、民族主义和传统舞蹈之间的三方关系。在祖国和流散的环境中，舞蹈体现了特定文化的知识，这些知识将社区联系在一起，并将这些知识传递给后代。在爱尔兰，天主教会不仅行使政治权力;它直接影响了舞蹈实践的许多方面。在澳大利亚，教会及其附属组织在促进舞蹈活动方面发挥了积极作用，包括几十年的比赛，直到建立了专门的舞蹈管理机构。同样，在克罗地亚，天主教会在几次殖民化过程中促进了具体的克罗地亚文化活动，如舞蹈。在澳大利亚，教会为舞蹈活动在新环境中复制提供了必要的基础设施。这两个社区案例说明了天主教会在支持传统习俗以保持祖国的文化认同方面发挥的重要作用，并支持移民在新环境中重新定位这种认同并重新配置他们的生活。关键词:天主教文化民族主义;移民;澳大利亚披露声明作者未报告潜在的利益冲突。这种类型也是最受公众认可的，因为大河舞和其他舞台表演是从踢踏舞发展而来的。还有其他的爱尔兰踢踏舞协会，但IDC是由盖尔联盟制定的，它仍然是最大的和最具全球主导地位的，包括在澳大利亚。可以在https://trove.nla.gov.au/.4上找到Trove数据库。弗里曼杂志，1863年4月1日，第5.5页。《澳大利亚人报》，1882年1月7日，19.6页。《弗里曼日报》，1883年3月24日，16.7页。《弗里曼日报》，1910年3月10日，17.8页。《国家倡导者》，1915年3月23日，第2.9页。Mudgee Guardian and northwest Representative, 1924年3月31日，16.10。天主教周刊，1954年3月18日，23.11。《弗里曼日报》，1880年2月21日，11.12页。《澳大利亚星报》，1893年5月23日，6.13。《弗里曼日报》，1925年1月8日，11.14。天主教出版社，1916年2月3日，37.15。天主教周刊，1944年2月10日，7.16。LADO:克罗地亚国家民间舞蹈团。http://www.lado.hr/en/.17。明显的koom-pa-nee-ah。这个单词的拼写可以变化;在Blato中，它通常拼写为kumpanjija，因为悉尼剧团表演的舞蹈来自Blato，所以kumpanjija是本文中使用的拼写。Vukovar是一个在悉尼运作的成人团体。然而，有许多儿童团体和我实地考察访问的团体的管理员要求我对团体本身以及与该团体有关的个人使用假名(Cvijet)。
{"title":"Catholicism, cultural nationalism and traditional dance in the Irish and Croatian communities in Australia","authors":"Jeanette Mollenhauer","doi":"10.1080/14755610.2023.2281383","DOIUrl":"https://doi.org/10.1080/14755610.2023.2281383","url":null,"abstract":"ABSTRACTThis article describes the tripartite relationship between the Catholic Church, nationalism and traditional dance in the Irish and Croatian communities in Australia. Within both homeland and diasporic milieux, dance embodies culturally specific knowledge that binds communities and transmits that knowledge to subsequent generations. In Ireland, the Catholic Church not only exerted political power; it directly influenced many aspects of dance praxis. In Australia, the Church and its ancillary organisations took an active role in fostering dance activities including competitions for several decades, until specific bodies for dance administration were established. Likewise in Croatia, the Catholic Church promoted specific Croatian cultural activities such as dance through several iterations of colonisation. In Australia, the Church provided requisite infrastructure for dance activities to be replicated in the new environment. These two community case studies exemplify the vital role of the Catholic Church in supporting traditional customs to maintain cultural identity in the homeland and to support immigrants as they recontextualise that identity and reconfigure their lives in a novel environment.KEYWORDS: Catholiccultural nationalismdanceimmigrantAustralia Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. This genre is also the most publicly recognised, since it is from step dancing that Riverdance and other stage shows developed.2. There are other associations for Irish step dance, but the IDC is the one formulated by the Gaelic League, and it remains the largest and most globally dominant, including in Australia.3. The Trove database may be found at https://trove.nla.gov.au/.4. Freeman’s Journal, 1 April 1863, 5.5. The Australian, 7 January 1882, 19.6. Freeman’s Journal, 24 March 1883, 16.7. Freeman’s Journal, 10 March 1910, 17.8. National Advocate, 23 March 1915, 2.9. Mudgee Guardian and North-Western Representative, 31 March 1924, 16.10. Catholic Weekly, 18 March 1954, 23.11. Freeman’s Journal, 21 February 1880, 11.12. The Australian Star, 23 May 1893, 6.13. Freeman’s Journal, 8 January 1925, 11.14. The Catholic Press, 3 February, 1916, 37.15. Catholic Weekly, 10 February 1944, 7.16. LADO: National Folk Dance Ensemble of Croatia. http://www.lado.hr/en/.17. Pronounced koom-pa-nee-ah. The spelling of this word can vary; in Blato, it is usually spelled kumpanjija and because the Sydney troupe performs the dance from Blato, kumpanjija is the spelling that is used in this article.18. Vukovar is an adults’ group operating in Sydney. However, there are numerous children’s groups and the administrators of the group that I visited for fieldwork requested that I apply a pseudonym (Cvijet) to the group itself as well as to individuals associated with the group.","PeriodicalId":45190,"journal":{"name":"Culture and Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-11-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136352227","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-11-08DOI: 10.1080/14755610.2023.2277441
Marian Burchardt
This article explores the multiple links between Pentecostalism and the production of security in Cape Town’s isiXhosa-speaking townships and traces the ways in which Pentecostal churches have become embroiled with Cape Town’s criminal economies, illegality and violence. In these marginalised urban spaces, which are also territories of relegation, Pentecostal pastors compete with other spiritual specialists who lay claims to spiritual protection just like the state’s law-enforcement agencies over the meanings of crime and violence and legitimate ways to counter them. This competition thrives on the fact that physical harm and the associated states of victimhood are seen as resulting not only from criminal assaults but also from the congeries of spiritual forces that enable them. Simultaneously, there is mounting competition within the religious field and increasingly strenuous assertions of religious sovereignty vis-à-vis the secular state. I argue that all of these developments have contributed to Pentecostalism’s links with illegality. Importantly, capacities to wield spiritual power are as central for understanding the dynamics of the market of spiritual protection against risks as are accusations that those wielding them do so with malign intent. The ambivalent perceptions of Pentecostalism with regard to crime and protection against harm therefore echo those of witchcraft.
{"title":"Markets of protection: religious rivalry, insecurity, and illegality in Cape Town’s urban fringes","authors":"Marian Burchardt","doi":"10.1080/14755610.2023.2277441","DOIUrl":"https://doi.org/10.1080/14755610.2023.2277441","url":null,"abstract":"This article explores the multiple links between Pentecostalism and the production of security in Cape Town’s isiXhosa-speaking townships and traces the ways in which Pentecostal churches have become embroiled with Cape Town’s criminal economies, illegality and violence. In these marginalised urban spaces, which are also territories of relegation, Pentecostal pastors compete with other spiritual specialists who lay claims to spiritual protection just like the state’s law-enforcement agencies over the meanings of crime and violence and legitimate ways to counter them. This competition thrives on the fact that physical harm and the associated states of victimhood are seen as resulting not only from criminal assaults but also from the congeries of spiritual forces that enable them. Simultaneously, there is mounting competition within the religious field and increasingly strenuous assertions of religious sovereignty vis-à-vis the secular state. I argue that all of these developments have contributed to Pentecostalism’s links with illegality. Importantly, capacities to wield spiritual power are as central for understanding the dynamics of the market of spiritual protection against risks as are accusations that those wielding them do so with malign intent. The ambivalent perceptions of Pentecostalism with regard to crime and protection against harm therefore echo those of witchcraft.","PeriodicalId":45190,"journal":{"name":"Culture and Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-11-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135343371","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-26DOI: 10.1080/14755610.2023.2260016
Lan Li
ABSTRACT In the early reform era, various forms of popular religion regained their role in maintaining moral order and low-level social control in rural communities. It was one of the main reasons that the Chinese Communist Party, a political party espousing state atheism, allowed and even endorsed the revival and flourishing of popular religion. Following on from that, though, the profound socio-economic transformation of the Economic Reform era began to reshape the landscape of Chinese rural society. As a consequence, the divine sanctioning power and communal function inherent in popular religion weakened, and thereby the undermining of the socio-religious function of enforcing moral and social norms derived from it. This then contributed to the decline of rural grassroots autonomous organisations which in turn allowed the authoritarian party-state to strengthen its autocratic power and exercise direct and uncompromising political control over Chinese rural populations. This article addresses the phenomenon from a socio-anthropological perspective, using the example of nuo, a form of popular religion commonly practiced in south-west China. This work is based on the author’s continuous decades-long fieldwork and research on Chinese popular religion.
{"title":"Declining of Chinese popular religion in the totalitarian era: the case of <i>nuo</i>","authors":"Lan Li","doi":"10.1080/14755610.2023.2260016","DOIUrl":"https://doi.org/10.1080/14755610.2023.2260016","url":null,"abstract":"ABSTRACT In the early reform era, various forms of popular religion regained their role in maintaining moral order and low-level social control in rural communities. It was one of the main reasons that the Chinese Communist Party, a political party espousing state atheism, allowed and even endorsed the revival and flourishing of popular religion. Following on from that, though, the profound socio-economic transformation of the Economic Reform era began to reshape the landscape of Chinese rural society. As a consequence, the divine sanctioning power and communal function inherent in popular religion weakened, and thereby the undermining of the socio-religious function of enforcing moral and social norms derived from it. This then contributed to the decline of rural grassroots autonomous organisations which in turn allowed the authoritarian party-state to strengthen its autocratic power and exercise direct and uncompromising political control over Chinese rural populations. This article addresses the phenomenon from a socio-anthropological perspective, using the example of nuo, a form of popular religion commonly practiced in south-west China. This work is based on the author’s continuous decades-long fieldwork and research on Chinese popular religion.","PeriodicalId":45190,"journal":{"name":"Culture and Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-10-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134907643","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-10-18DOI: 10.1080/14755610.2023.2269270
Sharal T. Correa
Societies and communities are destined and determined to change when they are open to crossing cultures. The phenomenon acknowledges diverse cultural adaptations, leading to new global goals for global interaction. Similarly, several studies demonstrate the existence of contact and engagement among diverse communities across Europe, fostering intercultural dialogue. As a result, the study seeks to investigate those spaces, specifically religious centres in Europe, that may serve as potential places of contact for diverse communities using the theories of ‘contact zones’, ‘hybrid identity’, particularly ‘organic hybridity’, ‘interfaith and interreligious encounters’ and ‘interculturalism’. The empirical study examines the intercultural interactions and exchanges occurring in the Jewish and Buddhist religious centres in Groningen to recognise how public spaces, particularly religious centres demonstrate the emergence of interculturality in Europe. Through interviews with officials, the study investigates cultural contacts and exchanges among disparate communities in the Buddhist and Jewish religious spaces of Groningen, The Netherlands. These interviews are further analysed using Arthur W Frank’s ‘Dialogical Narrative Analysis’ approach. Therefore, the paper examines the emergence of interculturality through experiences of contact among diverse European cultural or religious communities, using the framework of contact zones, hybrid identity, interfaith and interreligious studies, and interculturalism.
{"title":"Exploring spaces of contact: intercultural encounters at Jewish and Buddhist religious centres in Groningen, Europe","authors":"Sharal T. Correa","doi":"10.1080/14755610.2023.2269270","DOIUrl":"https://doi.org/10.1080/14755610.2023.2269270","url":null,"abstract":"Societies and communities are destined and determined to change when they are open to crossing cultures. The phenomenon acknowledges diverse cultural adaptations, leading to new global goals for global interaction. Similarly, several studies demonstrate the existence of contact and engagement among diverse communities across Europe, fostering intercultural dialogue. As a result, the study seeks to investigate those spaces, specifically religious centres in Europe, that may serve as potential places of contact for diverse communities using the theories of ‘contact zones’, ‘hybrid identity’, particularly ‘organic hybridity’, ‘interfaith and interreligious encounters’ and ‘interculturalism’. The empirical study examines the intercultural interactions and exchanges occurring in the Jewish and Buddhist religious centres in Groningen to recognise how public spaces, particularly religious centres demonstrate the emergence of interculturality in Europe. Through interviews with officials, the study investigates cultural contacts and exchanges among disparate communities in the Buddhist and Jewish religious spaces of Groningen, The Netherlands. These interviews are further analysed using Arthur W Frank’s ‘Dialogical Narrative Analysis’ approach. Therefore, the paper examines the emergence of interculturality through experiences of contact among diverse European cultural or religious communities, using the framework of contact zones, hybrid identity, interfaith and interreligious studies, and interculturalism.","PeriodicalId":45190,"journal":{"name":"Culture and Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-10-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135888663","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-27DOI: 10.1080/14755610.2023.2255310
Miguel Ángel Mansilla, Luis Orellana Urtubia
ABSTRACTThis article describes the ideology of idoneousness as one of the Pentecostal principles that explain the forms taken by the integration of women in structures of religious power. Their access to and exclusions from power in Chilean Pentecostalism is concealed through the sexualisation of roles based on the stronger masculine/weaker feminine (virile/mulieris) duality, underpinned by the head/hand organic frame. This conceptual proposal was complemented with Pierre Bourdieu’s constructivist structuralism, and focuses on two women who formed part of the foundational myth of Pentecostalism: Mary Anne Hilton and Mercedes Gutierrez. In our methodology we included the analysis of the two institutional journals from the early history of the Pentecostal church history in Chile, namely: Chile Pentecostal (1910–1927 and from (1933–1979), and Fuego de Pentecostés (1928–2019).KEYWORDS: PentecostalismChilewomenidoneousnesschurch leadership Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. Hereinafter Mary Hilton.2. We will not resort to the sociological tradition to define the concept of ideology, so widely developed and discussed, but which, at the same time, has lost relevance over other concepts such as Vattino’s weak thought or Derrida’s deconstruction. But for our case, the concept of ideology seems more appropriate, although anachronistic, to strengthen the concept of idoneousness.3. Laura Ester Contreras. ‘A los jóvenes evangélicos’. Chile Evangélico, 1909, nº 12, pp. 3–4; Laura Ester Contreras. ‘La anchura del amor del Padre’. Chile Evangélico. Concepción, 1909, nº 18, p. 1; Laura Ester Contreras. “¿Por qué buscáis entre los muertos al que vive? Chile Evangélico. 1910, nº 22, pp. 1–2; Laura Ester Contreras. ‘Ecos de la Conferencia Metodista’. Chile Evangélico, 1910, nº 24, pp. 1–2; Laura Ester Contreras. ‘Alfa y Omega’. Chile Evangélico. 1910, nº 30, p. 2; Laura Ester Contreras. ‘La pesca milagrosa’. Chile Evangélico. 1910, nº 33, pp. 1–2; Laura Ester Contreras. ‘Hojas de sanidad para las naciones’. Chile Evangélico. 1910, nº 35, p. 2; Laura Ester Contreras. ‘No temáis’. Chile Evangélico. 1910, nº 45, p. 19.4. Chile Evangélico. 1909, nº 9, p. 1; Chile Evangélico. 1909, nº 10, p. 3; Chile Evangélico. 1909, nº 10, p. 3.5. Chile Evangélico, 1909, nº 12, p. 4; Chile Evangélico. 1909 nº. 13; Chile Evangélico.1909, nº, 14, p. 3; Chile Evangélico, 1910, nº. 3; Chile Evangélico. 1909, nº. 16, p. 3.6. See trip of Mary Hilton to the United States of North America in: Chile Pentecostal, 1913, 40: 7.7. ‘Teachers and volunteers of the Civic Literacy Corps were yesterday awarded with honourable distinctions for their labours’. (La Mañana, June 14, 1948, 2).8. This was an independent newspaper published in the city of Concepción by a Presbyterian pastor (prone to the Pentecostal movement) between September 1909 and November 1910. During its short existence, this newspaper covered the details of the nascent Chilean Pe
摘要本文描述了作为五旬节派原则之一的偶像性意识形态，它解释了妇女在宗教权力结构中的整合所采取的形式。在智利的五旬节派信仰中，她们获得权力和被排除在权力之外，这是通过基于更强的男性/更弱的女性(阳刚体/多体)二元性的角色性化来掩盖的，这种二元性是由头/手的有机框架支撑的。皮埃尔·布迪厄(Pierre Bourdieu)的建构主义结构主义补充了这一概念，并将重点放在了构成五旬节派基础神话一部分的两位女性身上:玛丽·安妮·希尔顿(Mary Anne Hilton)和梅赛德斯·古铁雷斯(Mercedes Gutierrez)。在我们的方法中，我们纳入了对智利五旬节派教会历史早期历史的两份机构期刊的分析，即:智利五旬节派(1910-1927年和1933-1979年)和Fuego de pentecost(1928-2019年)。关键词:五旬节派;智利妇女;教会领导;披露声明作者未报告潜在的利益冲突。以下简称玛丽·希尔顿我们不会诉诸社会学传统来定义意识形态的概念，尽管意识形态的概念得到了广泛的发展和讨论，但与此同时，它与瓦蒂诺的弱思想或德里达的解构等其他概念已经失去了相关性。但就我们的情况而言，意识形态的概念似乎更适合于强化理想化的概念，尽管这是不合时宜的。劳拉·伊斯特·孔特雷拉斯。“A los jóvenes evangsamicos”。智利，1909年，第12卷，第3-4页;劳拉·伊斯特·孔特雷拉斯。" La anchura del amor del Padre "智利Evangelico。Concepción, 1909, nº18，第1页;劳拉·伊斯特·孔特雷拉斯。“可怜的ququire buscáis entre los muertos al que vive?”智利Evangelico。1910年，第22卷，第1-2页;劳拉·伊斯特·孔特雷拉斯。“Ecos de la Conferencia metdista”。智利，1910年，第24卷，第1-2页;劳拉·伊斯特·孔特雷拉斯。阿尔法-欧米茄。智利Evangelico。1910年，nº30，第2页;劳拉·伊斯特·孔特雷拉斯。La pesca milagrosa。智利Evangelico。1910, nº33，第1-2页;劳拉·伊斯特·孔特雷拉斯。" Hojas de sanidad para las nacones "智利Evangelico。1910年，nº35，第2页;劳拉·伊斯特·孔特雷拉斯。“没有temais”。智利Evangelico。1910年，第45卷，第19.4页。智利Evangelico。1909年，第9期，第1页;智利Evangelico。1909年，第10期，第3页;智利Evangelico。1909年，第10期，第3.5页。智利，1909年，第12期，第4页;智利Evangelico。1909 nº。13;智利Evangelico。1909, nº，14，第3页;智利，1910年，n .;3;智利Evangelico。1909年,nº。16，第3.6页。见玛丽·希尔顿到北美合众国之旅，见《智利五旬节》，1913,40:7.7。“昨天，公民扫盲队的教师和志愿者因他们的辛勤劳动被授予荣誉荣誉。”(La Mañana, 1948年6月14日，2)。这是一份独立的报纸，由一位长老会牧师(倾向于五旬节派运动)于1909年9月至1910年11月在Concepción市出版。在其短暂的存在期间，这份报纸报道了智利新生的五旬节派运动及其与智利卫理公会的破裂的细节。本文是在国家研究与发展机构(ANID)资助的Fondecyt常规项目(编号1211321)框架内编写的，该项目的首席研究员是Miguel Mansilla ag ero教授和Luis Orellana Urtubia教授的Fondecyt启动项目(编号11181150)。
{"title":"The ideology of idoneousness: Mary Anne Hilton and Mercedes Gutierrez as symbols of women’s exclusion from spaces of power in Chilean Pentecostalism","authors":"Miguel Ángel Mansilla, Luis Orellana Urtubia","doi":"10.1080/14755610.2023.2255310","DOIUrl":"https://doi.org/10.1080/14755610.2023.2255310","url":null,"abstract":"ABSTRACTThis article describes the ideology of idoneousness as one of the Pentecostal principles that explain the forms taken by the integration of women in structures of religious power. Their access to and exclusions from power in Chilean Pentecostalism is concealed through the sexualisation of roles based on the stronger masculine/weaker feminine (virile/mulieris) duality, underpinned by the head/hand organic frame. This conceptual proposal was complemented with Pierre Bourdieu’s constructivist structuralism, and focuses on two women who formed part of the foundational myth of Pentecostalism: Mary Anne Hilton and Mercedes Gutierrez. In our methodology we included the analysis of the two institutional journals from the early history of the Pentecostal church history in Chile, namely: Chile Pentecostal (1910–1927 and from (1933–1979), and Fuego de Pentecostés (1928–2019).KEYWORDS: PentecostalismChilewomenidoneousnesschurch leadership Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. Hereinafter Mary Hilton.2. We will not resort to the sociological tradition to define the concept of ideology, so widely developed and discussed, but which, at the same time, has lost relevance over other concepts such as Vattino’s weak thought or Derrida’s deconstruction. But for our case, the concept of ideology seems more appropriate, although anachronistic, to strengthen the concept of idoneousness.3. Laura Ester Contreras. ‘A los jóvenes evangélicos’. Chile Evangélico, 1909, nº 12, pp. 3–4; Laura Ester Contreras. ‘La anchura del amor del Padre’. Chile Evangélico. Concepción, 1909, nº 18, p. 1; Laura Ester Contreras. “¿Por qué buscáis entre los muertos al que vive? Chile Evangélico. 1910, nº 22, pp. 1–2; Laura Ester Contreras. ‘Ecos de la Conferencia Metodista’. Chile Evangélico, 1910, nº 24, pp. 1–2; Laura Ester Contreras. ‘Alfa y Omega’. Chile Evangélico. 1910, nº 30, p. 2; Laura Ester Contreras. ‘La pesca milagrosa’. Chile Evangélico. 1910, nº 33, pp. 1–2; Laura Ester Contreras. ‘Hojas de sanidad para las naciones’. Chile Evangélico. 1910, nº 35, p. 2; Laura Ester Contreras. ‘No temáis’. Chile Evangélico. 1910, nº 45, p. 19.4. Chile Evangélico. 1909, nº 9, p. 1; Chile Evangélico. 1909, nº 10, p. 3; Chile Evangélico. 1909, nº 10, p. 3.5. Chile Evangélico, 1909, nº 12, p. 4; Chile Evangélico. 1909 nº. 13; Chile Evangélico.1909, nº, 14, p. 3; Chile Evangélico, 1910, nº. 3; Chile Evangélico. 1909, nº. 16, p. 3.6. See trip of Mary Hilton to the United States of North America in: Chile Pentecostal, 1913, 40: 7.7. ‘Teachers and volunteers of the Civic Literacy Corps were yesterday awarded with honourable distinctions for their labours’. (La Mañana, June 14, 1948, 2).8. This was an independent newspaper published in the city of Concepción by a Presbyterian pastor (prone to the Pentecostal movement) between September 1909 and November 1910. During its short existence, this newspaper covered the details of the nascent Chilean Pe","PeriodicalId":45190,"journal":{"name":"Culture and Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135477632","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-25DOI: 10.1080/14755610.2023.2255702
Zachary T. Smith, Samuel Winemiller, Natalie Welch
ABSTRACTThis article explores how muscular Christianity operates as a media frame for athlete religiosity and how the muscular Christian frame contributes to essentialist and racialised stereotypes about Black and white athletes, which in turn reinforce ‘common-sense’ assumptions around black and white religion that perpetuate and transmit white supremacist values. We present these findings starting from a critical comparative media analysis of athlete religiosity, articulated with respect to Colin Kaepernick and Tim Tebow. Our analysis produced two primary findings. First, while both Kaepernick and Tebow were framed as ‘muscular Christians’ by news media, this framing was racialised, constituting both athletes within what Feagin termed a ‘White racial frame’ (2013, 14). Second, the comparative media sub-discourse of a Kaepernick/Tebow comparison itself functioned to extend the white racial frame by essentializing Kaepernick’s protest as ‘Black Christian progressive’ action and dichotomising this as necessary and compatible with conservative white evangelicalism. The underlying ideas about muscular Christianity in these media representations are not neutral. Presupposing whiteness, they obscure the active construction of a white, masculine, (evangelical) Protestant religiosity against which other representations are measured, sometimes explicitly, but more often implicitly. The article concludes with implications for understanding the cultural politics of Kaepernick and Tebow, adding to extant ‘cultural backlash’ explanations.KEYWORDS: Colin KaepernickTim Tebowsport and religionmuscular Christianitymedia framing AcknowledgementThis article benefited greatly from discussions with Mark Hulsether, Rosalind Hackett, Steven Waller, and many former students at the University of Tennessee and Penn State Harrisburg. We also drew theoretical inspiration from the American Examples program at the University of Alabama. Any definciencies are our own.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. We don’t intend this to be read as an indictment of Kaepernick’s protest, or the counter-hegemonic civil formations stoked by it. Rather, we are highlighting the fundamentally contested nature of these sorts of public visions and discourses and the ways that these are sometimes re-articulated.2. Some exceptions include Hawzen and Newman (Citation2017), Kusz (Citation2007), Newman and Giardina (Citation2011), and Thangaraj (2019) in sport studies. In religious studies, see Martin (Citation2018), Scholes (Citation2018, Scholes Citation2019a, Scholes Citation2019b), Smith (Citation2015), and Woodbine (Citation2015).3. See Appendix A for a list of media references cited in this article.4. We have intentionally chosen the more relational language of mentorship over the forensic language of ‘auditor’ as it better reflects the process of intellectual discussion and formation that took place.5. The Root does feature an article on
{"title":"Colin Kaepernick, Tim Tebow, and the magic of comparison: muscular Christianity as white racial frame","authors":"Zachary T. Smith, Samuel Winemiller, Natalie Welch","doi":"10.1080/14755610.2023.2255702","DOIUrl":"https://doi.org/10.1080/14755610.2023.2255702","url":null,"abstract":"ABSTRACTThis article explores how muscular Christianity operates as a media frame for athlete religiosity and how the muscular Christian frame contributes to essentialist and racialised stereotypes about Black and white athletes, which in turn reinforce ‘common-sense’ assumptions around black and white religion that perpetuate and transmit white supremacist values. We present these findings starting from a critical comparative media analysis of athlete religiosity, articulated with respect to Colin Kaepernick and Tim Tebow. Our analysis produced two primary findings. First, while both Kaepernick and Tebow were framed as ‘muscular Christians’ by news media, this framing was racialised, constituting both athletes within what Feagin termed a ‘White racial frame’ (2013, 14). Second, the comparative media sub-discourse of a Kaepernick/Tebow comparison itself functioned to extend the white racial frame by essentializing Kaepernick’s protest as ‘Black Christian progressive’ action and dichotomising this as necessary and compatible with conservative white evangelicalism. The underlying ideas about muscular Christianity in these media representations are not neutral. Presupposing whiteness, they obscure the active construction of a white, masculine, (evangelical) Protestant religiosity against which other representations are measured, sometimes explicitly, but more often implicitly. The article concludes with implications for understanding the cultural politics of Kaepernick and Tebow, adding to extant ‘cultural backlash’ explanations.KEYWORDS: Colin KaepernickTim Tebowsport and religionmuscular Christianitymedia framing AcknowledgementThis article benefited greatly from discussions with Mark Hulsether, Rosalind Hackett, Steven Waller, and many former students at the University of Tennessee and Penn State Harrisburg. We also drew theoretical inspiration from the American Examples program at the University of Alabama. Any definciencies are our own.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. We don’t intend this to be read as an indictment of Kaepernick’s protest, or the counter-hegemonic civil formations stoked by it. Rather, we are highlighting the fundamentally contested nature of these sorts of public visions and discourses and the ways that these are sometimes re-articulated.2. Some exceptions include Hawzen and Newman (Citation2017), Kusz (Citation2007), Newman and Giardina (Citation2011), and Thangaraj (2019) in sport studies. In religious studies, see Martin (Citation2018), Scholes (Citation2018, Scholes Citation2019a, Scholes Citation2019b), Smith (Citation2015), and Woodbine (Citation2015).3. See Appendix A for a list of media references cited in this article.4. We have intentionally chosen the more relational language of mentorship over the forensic language of ‘auditor’ as it better reflects the process of intellectual discussion and formation that took place.5. The Root does feature an article on ","PeriodicalId":45190,"journal":{"name":"Culture and Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135864505","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-21DOI: 10.1080/14755610.2023.2255305
Enqi Weng
ABSTRACTThe concept of religion in settler-colonial Australia is intricately intertwined with whiteness and Christianity and introduced during colonisation. Its influence is evident not only in its integration into Australian society but also in the exclusionary measures within religious communities. Due to Australia’s colonial history, ‘religion’ is often narrowly interpreted, with a conservative, moralistic lens influenced by Eurocentric perspectives. This interpretation tends to have an affective ‘sticky’ dimension that generates significant media discussion. This paper examines the prevalence of ‘empire religion’ in media discourses, and aims to uncover and critique the presence of coloniality in discussions about religion. By adopting a decolonial lens to explore Australian religions and spirituality, this paper argues that sticky media discourses on religion can be seen as reverbs of Australia’s ‘colonial wound’. These reverbs collectively serve as an active resistance and deconstruction of coloniality, urging for greater truth-telling, healing, and a more comprehensive understanding of Australian religions and spirituality.KEYWORDS: Media discoursesaffective discoursesdecolonisingrace and religion AcknowledgementsAn earlier draft of this manuscript was first presented at the Australian Association for the Study of Religion Conference in December 2021. I wish to thank the two reviewers for their comments to improve on this paper. I am also grateful to Dr Steven Tomlins and Andrew Stapleton for their support in proofreading and editing earlier drafts of this manuscript.Disclosure statementNo potential conflict of interest was reported by the author(s).
{"title":"Contesting empire religion: coloniality and sticky media discourses","authors":"Enqi Weng","doi":"10.1080/14755610.2023.2255305","DOIUrl":"https://doi.org/10.1080/14755610.2023.2255305","url":null,"abstract":"ABSTRACTThe concept of religion in settler-colonial Australia is intricately intertwined with whiteness and Christianity and introduced during colonisation. Its influence is evident not only in its integration into Australian society but also in the exclusionary measures within religious communities. Due to Australia’s colonial history, ‘religion’ is often narrowly interpreted, with a conservative, moralistic lens influenced by Eurocentric perspectives. This interpretation tends to have an affective ‘sticky’ dimension that generates significant media discussion. This paper examines the prevalence of ‘empire religion’ in media discourses, and aims to uncover and critique the presence of coloniality in discussions about religion. By adopting a decolonial lens to explore Australian religions and spirituality, this paper argues that sticky media discourses on religion can be seen as reverbs of Australia’s ‘colonial wound’. These reverbs collectively serve as an active resistance and deconstruction of coloniality, urging for greater truth-telling, healing, and a more comprehensive understanding of Australian religions and spirituality.KEYWORDS: Media discoursesaffective discoursesdecolonisingrace and religion AcknowledgementsAn earlier draft of this manuscript was first presented at the Australian Association for the Study of Religion Conference in December 2021. I wish to thank the two reviewers for their comments to improve on this paper. I am also grateful to Dr Steven Tomlins and Andrew Stapleton for their support in proofreading and editing earlier drafts of this manuscript.Disclosure statementNo potential conflict of interest was reported by the author(s).","PeriodicalId":45190,"journal":{"name":"Culture and Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136236819","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-09-04DOI: 10.1080/14755610.2023.2253332
Igor Mikeshin
ABSTRACT The article discusses how the Russian Baptist community reacted to the COVID-19 pandemic and state-imposed restrictions. After initial fears of the unknown and unprecedented threat, most believers normalised the situation and positioned it in the context of their faith, Gospel message, and eschatological expectations. I analyse their eschatological tranquillity in the context of the Russian Baptist interpretative tradition of applying the Bible to everyday life, and moral potentialities that the pandemic and restrictions created for believers.
{"title":"‘We’re all gonna die anyway’: the eschatological tranquillity of Russian Baptists during the pandemic","authors":"Igor Mikeshin","doi":"10.1080/14755610.2023.2253332","DOIUrl":"https://doi.org/10.1080/14755610.2023.2253332","url":null,"abstract":"ABSTRACT The article discusses how the Russian Baptist community reacted to the COVID-19 pandemic and state-imposed restrictions. After initial fears of the unknown and unprecedented threat, most believers normalised the situation and positioned it in the context of their faith, Gospel message, and eschatological expectations. I analyse their eschatological tranquillity in the context of the Russian Baptist interpretative tradition of applying the Bible to everyday life, and moral potentialities that the pandemic and restrictions created for believers.","PeriodicalId":45190,"journal":{"name":"Culture and Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43554825","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-08-31DOI: 10.1080/14755610.2023.2249139
I. Jirásek
ABSTRACT Religious content may be communicated by means of a comic strip combining image- and text-based narration. The article focuses on the implicitly religious presentation of a completely profane image series through an analysis of a Czech comic strip about a club of five boys. As opposed to the interpretation of a comic strip as a fictive world with an ontological status of unrealised possibilities, this article prefers the category of a possible world realised through the reader’s experience. In this way, the distinctive world of comics provides a platform similar to the Platonic ideas or Jungian archetypes, linking the profane and sacred spheres. A completely non-religious comic strip created by an author indifferent to religion may thus be understood as a communication of the values and ideas of implicit religion.
{"title":"Ontological fusion of reality and fiction: implicitly religious communication through comic strips","authors":"I. Jirásek","doi":"10.1080/14755610.2023.2249139","DOIUrl":"https://doi.org/10.1080/14755610.2023.2249139","url":null,"abstract":"ABSTRACT Religious content may be communicated by means of a comic strip combining image- and text-based narration. The article focuses on the implicitly religious presentation of a completely profane image series through an analysis of a Czech comic strip about a club of five boys. As opposed to the interpretation of a comic strip as a fictive world with an ontological status of unrealised possibilities, this article prefers the category of a possible world realised through the reader’s experience. In this way, the distinctive world of comics provides a platform similar to the Platonic ideas or Jungian archetypes, linking the profane and sacred spheres. A completely non-religious comic strip created by an author indifferent to religion may thus be understood as a communication of the values and ideas of implicit religion.","PeriodicalId":45190,"journal":{"name":"Culture and Religion","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-08-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44195897","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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