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Texts and Contexts is concerned with the development of Pacific Islands history as a specialization in its own right. Specifically, this volume examines the foundational texts that pioneered and consolidated the new subdiscipline and served as the building blocks and stepping stone for further developments in the field. Thirty-five texts, all of which represent defining points in the development of Pacific Islands historiography, are examined. Much more than retrospective appraisals of the foundational texts, the individual chapters consider a text or complimentary texts within the context of the time of writing and gauge what ongoing influence they exerted. In some cases they suggest how a particular text has been superseded by subsequent work that breaks new conceptual ground in the ongoing process of revisionism. Contributors: Chris Ballard on Gavin Souter; Ivan Brady on Greg Dening; I. C. Campbell on Norma McArthur; Bronwen Douglas and Doug Munro on H. E. Maude and Dorothy Shineberg; Michael Goldsmith on Marshall Sahlins; David Hanlon on Francis X. Hezel; K. R. Howe on Andrew Sharp and David Lewis; Brij V.Lal on K. L. Gillion and Peter Corris; Hugh Laracy on Niel Gunson and Ta‘unga; Lamont Lindstrom on Peter Worsley and Peter Lawrence; Doug Munro on Douglas L. Oliver, R. P. Gilson, J. W. Davidson, and K. R. Howe; Vincent O’Malley on Keith Sinclair and Alan Ward; Jon Osorio on Ralph Kuykendall and Gavan Daws; Tom Ryan on Bernard Smith; Jane Samson on W. P. Morrell and Deryck Scarr; Francis West on Francis West and Gavan Daws; Glyndwr Williams on O. H. K. Spate.
Government bureaucracies across the globe have become increasingly attuned in recent years to cultural diversity within their populations. Using culture as a category to process people and dispense services, however, can create its own problems and unintended consequences. In No Family Is an Island, a comparative ethnography of Samoan migrants living in the United States and New Zealand, Ilana Gershon investigates how and when the categories "cultural" and "acultural" become relevant for Samoans as they encounter cultural differences in churches, ritual exchanges, welfare offices, and community-based organizations. In both New Zealand and the United States, Samoan migrants are minor minorities in an ethnic constellation dominated by other minority groups. As a result, they often find themselves in contexts where the challenge is not to establish the terms of the debate but to rewrite them. To navigate complicated and often unyielding bureaucracies, they must become skilled in what Gershon calls "reflexive engagement" with the multiple social orders they inhabit. Those who are successful are able to parlay their own cultural expertise (their "Samoanness") into an ability to subtly alter the institutions with which they interact in their everyday lives. Just as the "cultural" is sometimes constrained by the forces exerted by acultural institutions, so too can migrant culture reshape the bureaucracies of their new countries. Theoretically sophisticated yet highly readable, No Family Is an Island contributes significantly to our understanding of the modern immigrant experience of making homes abroad.
Too often, anthropological accounts of ritual leave readers with the impression that everything goes smoothly, that rituals are "meaningful events." But what happens when rituals fail, or when they seem "meaningless"? Drawing on research in the anthropology of Christianity from around the globe, the authors in this volume suggest that in order to analyze meaning productively, we need to consider its limits. This collection is a welcome new addition to the anthropology of religion, offering fresh debates on a classic topic and drawing attention to meaning in a way that other volumes have for key terms like "culture" and "fieldwork.
This pioneering study of Australian, New Zealand, and Pacific Christianity opens up new perspectives on Christianization and modernization in this richly complex region. The reception of Christianity into Pacific cultures has produced strongly Christian societies. Based on research in widely scattered archives, this book not only deals with regional interactions but pays careful attention to developments in microstates, and to the variety of indigenous religious movements, which were earlier regarded as deviations from Christian orthodoxy but are now seen as significant adaptations of Christian teaching. In Australia and New Zealand too, European Christian beginnings have been given local emphases, producing Churches with distinctive identities. Lay leadership is emphasized - not only in the Churches but as part of the Christian presence in the realms of politics, business, and culture. The broad liturgical, theological, constitutional, and pastoral developments of the 19th and 20th centuries are mapped, as a context for the striking changes which have taken place since the 1960s. The dynamics of religious change and conflict, the ambiguities of religious authority, and the destructive effects of Christian colonialism on indigenous communities, especially Australian aborigines, are all frankly dealt with. The decline of the institutional impact of the Churches in Australia and New Zealand is explored, as is the growth of partnership between government and Churches in education, social welfare, and overseas aid and development. Interchange in personnel and ideas is strikingly illustrated in the missionary activities of the regional Churches and their cultural impact. The author's involvement in Church and community leadership, ecumenism, and theological education makes this volume in The Oxford History of the Christian Church a valuable addition to the series, describing both continuities with world Christianity and little-known local developments.
More than a quarter of the world's religions are to be found in the regions of Australia, Melanesia, Micronesia and Polynesia, together called Oceania. The Religions of Oceania is the first book to bring together up-to-date information on the great and changing variety of traditional religions in the Pacific zone. The book also deals with indigenous Christianity and its wide influence across the region, and includes new religious movements generated by the responses of indigenous peoples to colonists and missionaries, the best known of these being the `Cargo Cults' of Melanesia. The authors present a thorough and accessible examination of the fascinating diversity of religious practices in the area, analysing new religious developments, and provideing clear interpretative tools and a mine of information to help the student better understand the world's most complex ethnologic tapestry.
As its name implies, the Reformed tradition grew out of the 16th century Protestant Reformation. The Reformed churches consider themselves to be the Catholic Church reformed. The movement originated in the reform efforts of Huldrych Zwingli (1484-1531) of Zurich and John Calvin (1509-1564) of Geneva. Although the Reformed movement was dependent upon many Protestant leaders, it was Calvin's tireless work as a writer, preacher, teacher, and social and ecclesiastical reformer that provided a substantial body of literature and an ethos from which the Reformed tradition grew. Today, the Reformed churches are a multicultural, multiethnic, and multinational phenomenon. The second edition of the Historical Dictionary of the Reformed Churches contains information on the major personalities, events, facts, movements, and beliefs of the Reformed churches. This is done through a list of acronyms and abbreviations, a chronology, an introductory essay, appendixes, a bibliography, and over 800 cross-referenced dictionary entries on leaders, personalities, events, facts, movements, and beliefs of the Reformed churches.
An encyclopaedia of information on major aspects of Pacific life, including the physical environment, peoples, history, politics, economy, society and culture. The CD-ROM contains hyperlinks between section titles and sections, a library of all the maps in the encyclopaedia, and a photo library.