Posts Tagged ‘continuity’

Irvine, “Stability, Continuity, Place”

November 5, 2013

Irvine, Richard D. G. 2013. Stability, Continuity, Place: An English Benedictine Monastery as a Case Study in Counterfactual Architecture. In Religious Architecture: Anthropological Perspectives edited by Oskar Verkaaik. Amsterdam: Amsterdam University Press, pp.25-45

Abstract:

Taking as its focus Downside Abbey, a Catholic English Benedictine monastery in Somerset, England, this paper explores what kind of home a monastery is. The call to monastic stability is expressed within the architecture of the Abbey in two ways: Firstly, by shaping the monk’s movement throughout his daily routine and his life cycle, the monastery makes possible a radical commitment to place. Secondly, by expressing the continuity of monasticism in English history, the Abbey creates a sense of historical stability in place of rupture – a visible sign of the monastic family as an enduring unit. In this sense, the Abbey puts forward an English vision of Catholicism and monasticism running counter to claims that Catholicism was Roman and thus fundamentally foreign. The Abbey thus serves as a piece of counterfactual architecture: a building which asks provocative “what if” questions, inviting aesthetic and moral comparisons and showing a possibility of what might have been – and what could still be.

Young and Seitz, ed, “Asia in the Making of Christianity”

June 26, 2013

Young, Richard Fox and Jonathan A. Seitz, eds. 2013. Asia in the Making of Christianity: Conversion, Agency, and Indigeneity, 1600s to the Present. London: Brill.

Contributors: Richard Fox Young, Jonathan A. Seitz, Nola Cooke, Richard Burden, Joseph Tse-Hei Lee, La Seng Dingrin, Erik de Maaker, Sipra Mukherjee, Gregory Vanderbilt, Jonas Adelin Jorgensen, Chad M. Bauman, Franklin Rausch, Rhonda Semple, Matthias Frenz, Edwin Zehner

Publisher’s Description: Drawing on first person accounts, Asia in the Making of Christianity studies conversion in the lives of Christians throughout Asia, past and present. Fifteen contributors treat perennial questions about conversion: continuity and discontinuity, conversion and communal conflict, and the politics of conversion. Some study individuals (An Chunggŭn of Korea, Liang Fa of China, Nehemiah Goreh of India), while others treat ethnolinguistic groups or large-scale movements. Converts sometimes appear as proto-nationalists, while others are suspected of cultural treason. Some transition effortlessly from leadership in one religious community into Christian ministry, while others re-convert to new forms of Christianity. The accounts collected here underscore the complexity of conversion, balancing individual agency with broader social trends and combining micro- with macrocontextual approaches

Chua, Liana (2012). “Conversion, continuity, and moral dilemmas among Christian Bidayuhs in Malaysian Borneo”

July 18, 2012

Chua, Liana. 2012. Conversion, continuity, and moral dilemmas among Christian Bidayuhs in Malaysian Borneo. American Ethnologist 39(3):511-526.

Abstract

The nascent anthropology of Christianity highlights rupture as central to conversion. Yet thick ethnography of a Bidayuh village in Malaysian Borneo reveals how conversion can also foster modes of thinking and speaking about continuity between Christianity and “the old ways.” Through a study of the shifting moral and religious topography of a community in which three churches coexist alongside a few elderly animist practitioners, I argue that such discourses and practices of continuity highlight the pluralistic and sometimes contradictory nature of Christianization. At the same time, they generate an understanding of conversion as a temporal and relational positioning that encompasses both converts and nonconverts.

 

Naumescu, Vlad (2011) “The Case for Religious Transmission: Time and Transmission in the Anthropology of Christianity”

May 7, 2012

Naumescu, Vlad. 2011. The Case for Religious Transmission: Time and Transmission in the Anthropology of Christianity. Religion and Society: Advances in Research. 2(1):54-71.

Abstract

Acknowledging the growing interest in issues of religious transmission, this article reviews two promising yet contradictory approaches to religion that could be described as historicist and universalist. It offers an alternative view premised on their convergence in a pragmatic approach that can link the material, contextual, and institutional dimensions of transmission with corresponding cognitive, perceptive, and emotional processes. This perspective recognizes the historicity of religious transmission and its cognitive underpinnings while attending to the materiality of its semiotic forms. The article focuses on the relationship between time and transmission in recent ethnographies of Christianity that show how Christian temporalities influence perceptions of social continuity or rupture and individuals’ becoming in history. Within this frame, it examines the case of Old Believers, an apocalyptic movement that emerged out of a schism in seventeenth-century Russian Orthodoxy, to indicate how a pragmatic approach works in practice.

Dundon, “The Gateway to the Fly: Christianity, Continuity, and Spaces of Conversion in Papua New Guinea”

February 26, 2012

Dundon, Alison (2012) “The Gateway to the Fly: Christianity, Continuity, and Spaces of Conversion in Papua New Guinea” in Lenore Manderson, Wendy Smith, & Matt Tomlinson (eds) Flows of Faith: Religious Reach and Community in Asia and the Pacific (Springer, New York).

Abstract: By foregrounding space and the role it plays in the experience and recollection of conversion, Dundon illustrates how people conceptualise conversion to Christianity as meaningful. Her analysis of cultural continuity in terms of the parallels between practices and experiences of the ancestors and those of the missionaries draws attention to the importance of the places in which Gogodala live and move, and how they imagine the place to which they will travel to when they die (Wabila/Heaven). Conversion to Christianity, instigated by UFM missionaries and the establishment of the first UFM stations, churches and educational and health facilities, is perceived as a rupture, but not as traumatic and destructive. Rather, conversion is understood as a disjuncture between ‘before’ (when the ancestors did not know where they came from and its significance) and ‘now’ (when this has been revealed to them over time and through the spaces opened up between mission, church and community).

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