{"title":"主动拒绝的建筑运动","authors":"Anupama M Ranawana, Federico Settler","doi":"10.1080/14755610.2021.2227308","DOIUrl":null,"url":null,"abstract":"In this latest issue of Culture and Religion, we have a series of articles that raise questions on how communities are formed and how they look to survive. Through different emphases, the articles provide interesting reflections on how religious communities define their collective identity, as well as how they pursue their freedom from institutional rules, historical structures and even the disciplining of gendered language. Sophayo Kamrang Varah et al.’s essay ‘The influence of religion on beliefs of stewardship, dominionship and controlling god towards pro-environmental support’, for example, shows how spirituality and spiritual identity are linked critically to the relationship of the community with the land, as well as the centrality of ancestral belief systems. This rejects or refuses an all-controlling God and centres the spirituality of nature and is this predicated on stewardship rather than dominion. It also highlights the importance of literature and folklore, that is, forms of storytelling, in building this collective identity, and particularly in how it affects the Christian identity of the Tangkhul Naga community that was studied for this project. In two of the articles featured, we also have a continued focus on how narratives are developed, particularly in how communities are breaking apart and then rewriting stories and building identities that are closer to their lived experience. One of these articles is Gabriel Apata’s ‘How Pentecostalism Emerged as a form of Resistance to Racial Oppression in the US’, which argues for Pentecostalism as the first organised black Protestant movements of the postbellum years, finding roots for this in African culture and black cultural expressionism, and particularly centring Lewison’s argument that Classic American Pentecostalism developed out of the religious expression of slave communities. Apata notes five cultural influences: oral, theology and witness, maximum participation and inclusion of dreams and visions, and the link between body and mind that make up this grassrooted and spontaneous theology. In making this argument, Apata’s work also links back to previous editorial arguments we have made regarding transformation and transgression, and asks us to consider what occurs when we centre an ontology of spirit. Valentina Romanzi’s ‘God says “gay rights”: queering Christian theology in the Good Omens fandom’ continues this theme of the breaking up of a narrative and how religious communities express narratives in grassroots or ‘crowd’ based forms. 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引用次数: 0
摘要
在最新一期的《文化与宗教》中,我们有一系列文章提出了社区是如何形成的以及他们如何生存的问题。文章通过不同的重点,对宗教团体如何定义他们的集体身份,以及他们如何追求摆脱制度规则、历史结构甚至性别语言约束的自由进行了有趣的思考。例如,Sophayo Kamrang Varah等人的文章《宗教对管理、支配和控制上帝的信仰对环境支持的影响》表明,精神和精神认同如何与社区与土地的关系以及祖先信仰体系的中心地位密切相关。这拒绝或拒绝了一个全能的上帝,并以自然的精神为中心,这是基于管理而不是统治。它还强调了文学和民间传说的重要性,即讲故事的形式,在建立这种集体身份方面,特别是在它如何影响本项目研究的唐胡尔-纳加社区的基督教身份方面。在其中两篇文章中,我们还继续关注叙事是如何发展的,特别是社区是如何分裂的,然后改写故事,建立更接近他们生活经历的身份。其中一篇文章是加布里埃尔·阿帕塔(Gabriel Apata)的《五旬节主义如何在美国作为一种抵抗种族压迫的形式出现》(How Pentecostalism Emerged as a form of Resistance to Racial Oppression in the US),该文认为五旬节是后殖民时代第一次有组织的黑人新教运动,并在非洲文化和黑人文化表现主义中找到了根源,特别是集中在刘易森的论点中,即经典的美国五旬节主义是从奴隶社区的宗教表达中发展出来的。Apata指出了五种文化影响:口头、神学和见证、最大限度地参与和包容梦想和愿景,以及身体和心灵之间的联系,这些都构成了这种草根和自发的神学。在提出这一论点的过程中,Apata的作品还与我们之前关于转变和越轨的编辑论点相联系,并要求我们考虑当我们以精神本体论为中心时会发生什么。Valentina Romanzi的《上帝说“同性恋权利”:好兆头粉丝中令人困惑的基督教神学》延续了这一主题,即打破叙事,以及宗教团体如何以草根或基于“人群”的形式表达叙事。罗曼齐的重点是作为集体文化和宗教场所的同人小说《2021》,第22卷,第1期,1-5页https://doi.org/10.1080/14755610.2021.2227308
In this latest issue of Culture and Religion, we have a series of articles that raise questions on how communities are formed and how they look to survive. Through different emphases, the articles provide interesting reflections on how religious communities define their collective identity, as well as how they pursue their freedom from institutional rules, historical structures and even the disciplining of gendered language. Sophayo Kamrang Varah et al.’s essay ‘The influence of religion on beliefs of stewardship, dominionship and controlling god towards pro-environmental support’, for example, shows how spirituality and spiritual identity are linked critically to the relationship of the community with the land, as well as the centrality of ancestral belief systems. This rejects or refuses an all-controlling God and centres the spirituality of nature and is this predicated on stewardship rather than dominion. It also highlights the importance of literature and folklore, that is, forms of storytelling, in building this collective identity, and particularly in how it affects the Christian identity of the Tangkhul Naga community that was studied for this project. In two of the articles featured, we also have a continued focus on how narratives are developed, particularly in how communities are breaking apart and then rewriting stories and building identities that are closer to their lived experience. One of these articles is Gabriel Apata’s ‘How Pentecostalism Emerged as a form of Resistance to Racial Oppression in the US’, which argues for Pentecostalism as the first organised black Protestant movements of the postbellum years, finding roots for this in African culture and black cultural expressionism, and particularly centring Lewison’s argument that Classic American Pentecostalism developed out of the religious expression of slave communities. Apata notes five cultural influences: oral, theology and witness, maximum participation and inclusion of dreams and visions, and the link between body and mind that make up this grassrooted and spontaneous theology. In making this argument, Apata’s work also links back to previous editorial arguments we have made regarding transformation and transgression, and asks us to consider what occurs when we centre an ontology of spirit. Valentina Romanzi’s ‘God says “gay rights”: queering Christian theology in the Good Omens fandom’ continues this theme of the breaking up of a narrative and how religious communities express narratives in grassroots or ‘crowd’ based forms. Romanzi’s focus is fanfiction as a site of collective CULTURE AND RELIGION 2021, VOL. 22, NO. 1, 1–5 https://doi.org/10.1080/14755610.2021.2227308