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Pilgrims in Lotus Land explores the remarkable growth of evangelicalism in an intensely secular province during the twentieth century. Robert Burkinshaw explains why evangelicalism held such appeal, paying particular attention to the distinctive character
In recent years, changes in religious studies in general and the study of Hinduism in particular have drawn more scholarly attention to other forms of the Hindu faith that are concretely embodied in temples, icons, artworks, rituals, and pilgrimage practices. This book analyses the phenomenon of pilgrimage as a religious practice and experience and examines Shrî Shailam, a renowned south Indian pilgrimage site of Shiva and Goddess Durga. In doing so, it investigates two dimensions: the worldview of a place that is of utmost sanctity for Hindu pilgrims and its historical evolution from medieval to modern times. Reddy blends religion, anthropology, art history and politics into one interdisciplinary exploration of how Shrî Shailam became the epicentre for Shaivism. Through this approach, the book examines Shrî Shailam’s influence on pan-Indian religious practices; the amalgamation of Brahmanical and regional traditions; and the intersection of the ideological and the civic worlds with respect to the management of pilgrimage centre in modern times. This book is the first thorough study of Shrî Shailam and brings together phenomenological and historical study to provide a comprehensive understanding of both the religious dimension and the historical development of the social organization of the pilgrimage place. As such, it will be of interest to students of Hinduism, Pilgrimage and South Asian Studies.
A detailed assessment of the degree to which religious commitment, or lack thereof, affects the psychological state of Canadians and the social fabric of Canada
From their everyday work in kitchens and gardens to the solemn work of laying out the dead, the Anglican women of mid-twentieth-century Conception Bay, Newfoundland, understood and expressed Christianity through their experience as labourers within the family economy. Women's work in the region included outdoor agricultural labour, housekeeping, childbirth, mortuary services, food preparation, caring for the sick, and textile production. Ordinary Saints explores how religious belief shaped the meaning of this work, and how women lived their Christian faith through the work they did. In lived religious practices at home, in church-based voluntary associations, and in the wider community, the Anglican women of Conception Bay constructed a female theological culture characterized by mutuality, negotiation of gender roles, and resistance to male authority, combining feminist consciousness with Christian commitment. Bonnie Morgan brings together evidence from oral interviews, denominational publications, census data, minute books of the Church of England Women's Association, headstone epitaphs, and household art and objects to demonstrate the profound ties between labour and faithfulness: for these rural women, work not only expressed but also shaped belief. Ordinary Saints, with its focus on gender, labour, and lived faithfulness, breaks new ground in the history of religion in Canada.
MacLeod's in-depth analysis examines how an observant Christian academic, unapologetically Calvinist, openly articulated his faith in a secular environment and helped convince evangelicals to abandon their ghettoizing anti-intellectualism. His discussion of Reid's international networking serves as a reminder of the way in which Canadian evangelicalism was influenced by and in turn influenced the United States, where Reid's influence was appreciable, both as a trustee of Westminster Seminary for thirty-seven years and as editor at large of the nascent "Christianity Today." "W. Stanford Reid" is a poignant, in-depth investigation of the life of a man whose career spanned academia and church.
Genizi pays particular attention to the controversy surrounding A.C. Forrest, editor of the influential United Church Observer, which constantly criticized Israel's policies and strongly supported the Palestinian cause, a position that led to a serious dispute with the Canadian Jewish community. Genizi also deals with the complications and ambiguities of the geopolitics of the Middle East and examines the dilemmas they pose for both the Christian and the Jewish conscience. The conflict over resolutions condemning Israel for accepting apartheid and maintaining systematic racial cleansing, adopted in the international conference on racism in Durban, South Africa, in late 2001, shows how explosive the controversy over the Israel-Palestinian crisis remains.
In twentieth-century Canada, mainline Protestants, fundamentalists, liberal nationalists, monarchists, conservative Anglophiles, and left-wing intellectuals had one thing in common: they all subscribed to a centuries-old world view that Catholicism was an authoritarian, regressive, untrustworthy, and foreign force that did not fit into a democratic, British nation like Canada. Analyzing the connections between anti-Catholicism and national identity in English Canada, Not Quite Us examines the consistency of anti-Catholic tropes in the public and private discourses of intellectuals, politicians, and clergymen, such as Arthur Lower, Eugene Forsey, Harold Innis, C.E. Silcox, F.R. Scott, George Drew, and Emily Murphy, along with those of private Canadians. Challenging the misconception that an allegedly secular, civic, and more tolerant nationalism that emerged excised its Protestant and British cast, Kevin Anderson determines that this nationalist narrative was itself steeped in an exclusionary Anglo-Protestant understanding of history and values. He shows that over time, as these ideas were dispersed through editorials, cartoons, correspondence, literature, and lectures, they influenced Canadians' intimate perceptions of themselves and their connection to Britain, the ethno-religious composition of the nation, the place of religion in public life, and national unity. Anti-Catholicism helped shape what it means to be "Canadian" in the twentieth century. Not Quite Us documents how equating Protestantism with democracy and individualism permeated ideas of national identity and continues to define Canada into the twenty-first century.