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"Pretty much like the rest of the country, only more so." This quip from Wallace Stegner well-represents the Pacific region's religious culture. California, Nevada, and Hawaii emerged more recently, more quickly and with more diversity and fluidity than the other United States. Although influenced by Mexican Catholicism, Native Traditions, Asian Religions, and Euro-American Christianity, no religious tradition dominates, and a secular ethos usually reigns. But this very religious indifference makes California and the rest of the region open to all sorts of missionary movements and religious innovations. New organizational forms, new spiritual therapies, and new religious hybrids all compete for residents' attention along with secular ways for making meaning. With all these options, residents of the region mix, match, and move between religious identities more than other Americans. Without ignoring its diversity, Religion and Public Life in the Pacific Region highlights the key aspects of the region's fluctuating religions and its spirituality's impact on political life.
This volume takes an interdisciplinary approach to the study of religious cultural exchanges around the Pacific in the period 1500-1900, relating these to economic and political developments and to the expansion of communication across the area. It brings together twenty-two pieces, from diaries of religious exiles and missionary field observations, to studies from a variety of academic disciplines, so enabling a multitude of voices to be heard. The articles are grouped in sections dealing with the Islamic period, the Iberian Catholic period, the Jewish diaspora, the Russian Orthodox church, the epoch of Protestant culture and finally Asian immigrant religions in the West; a substantial introduction contextualizes these chapters in terms of both historical and contemporary approaches.
When asked their religious identification, more people answer 'none' in the Pacific Northwest than in any other region of the United States. But this does not mean that the region's religious institutions are without power or that Northwesterners who do attend no place of worship are without spiritual commitments. With no dominant denomination, Evangelicals, Mainline Protestants, Catholics, Jews, adherents of Pacific Rim religious traditions, indigenous groups, spiritual environmentalists, and secularists must vie or sometimes must cooperate with each other to address the regions' pressing economic, environmental, and social issues. One cannot understand this complex region without understanding the fluid religious commitments of its inhabitants. And one cannot understand religion in Oregon, Washington, and Alaska without Religion and Public Life in the Pacific Northwest.
00 In this fascinating work, Frankiel examines California's rich, multi-faceted religious history during the period in which the state was taking shape on the American landscape. In this fascinating work, Frankiel examines California's rich, multi-faceted religious history during the period in which the state was taking shape on the American landscape.
Summoning the Powers Beyond collects and reconstructs the old religions of preindustrial Micronesia. It draws mostly from written sources from the turn of the nineteenth century and the period immediately after World War II: reports of the Hamburg South Sea Expedition of 1908–1910, articles by German Roman Catholic missionaries in Micronesia included in the journal Anthropos, and reports by the Coordinated Investigation of Micronesian Anthropology (CIMA) and the American Board of Commissioners of the Foreign Missions (ABCFM). A detailed introduction and an overview of Micronesian religion are followed by separate chapters detailing religion in the Chuukic-speaking islands, Pohnpei, Kosrae, the Marshall Islands, Yap, Palau, Kiribati, and Nauru. The Chamorro-speaking group of the Marianas is omitted because lengthy periods of intense military and missionary activity eradicated most of the local religion. The Polynesian outliers Nukuoro and Kapingamarangi are discussed at the end primarily to underscore the contrasts between Polynesian and Micronesian religion. In a concluding chapter, the author highlights the similarities and differences between the areas within Micronesia and then attempts an appreciation or evaluation of Micronesia religion. Finally, he addresses the evidence of a tentative hypothesis that Micronesian religion is sufficiently different from that of Polynesia and Melanesia to justify the continued claim of a separate Micronesian religion.
Community development is most effective and efficient when it is situated and led at the local level and considers the social behaviours, needs and worldviews of local communities. With more than eight out of ten people globally self-reporting religious belief, Religion and Development in the Asia-Pacific: Sacred places as development spaces argues that the role and impact of religions on community development needs to be better understood. It also calls for greater attention to be given to the role of sacred places as sites for development activities, and for a deeper appreciation of the way in which sacred stories and teachings inspire people to work for the benefit of others in particular locations. The book considers theories of ‘place’ as a component of successful development interventions and expands this analysis to consider the specific role that sacred places – buildings and social networks – have in planning, implementing and promoting sustainable development. A series of case studies examine various sacred places as sites for development activities. These case studies include Christian churches and disaster relief in Vanuatu; Muslim shrines and welfare provision in Pakistan; a women’s Buddhist monastery in Thailand advancing gender equity; a Jewish aid organisation providing language training to Muslim Women in Australia; and Hawaiian sacred sites located within a holistic retreat centre committed to ecological sustainability. Religion and Development in the Asia-Pacific demonstrates the important role that sacred spaces can play in development interventions, covering diverse major world religions, interfaith and spiritual contexts, and as such will be of considerable interest for postgraduate students and researchers in development studies, religious studies, sociology of religion and geography.
The citizens of the Marshall Islands have been told that climate change will doom their country, and they have seen confirmatory omens in the land, air, and sea. This book investigates how grassroots Marshallese society has interpreted and responded to this threat as intimated by local observation, science communication, and Biblical exegesis. With grounds to dismiss or ignore the threat, Marshall Islanders have instead embraced it; with reasons to forswear guilt and responsibility, they have instead adopted in-group blame; and having been instructed that resettlement is necessary, they have vowed instead to retain the homeland. These dominant local responses can be understood as arising from a pre-existing, vigorous constellation of Marshallese ideas termed "modernity the trickster": a historically inspired narrative of self-inflicted cultural decline and seduction by Euro-American modernity. This study illuminates islander agency at the intersection of the local and the global, and suggests a theory of risk perception based on ideological commitment to narratives of historical progress and decline.