Posts Tagged ‘Missionaries’

Brahinsky, “Cultivating Discontinuity”

November 29, 2013

Brahinsky, Josh. 2013. Cultivating Discontinuity: Pentecostal Pedagogies of Yielding and Control. Anthropology & Education Quarterly 44(4): 399-422.

Abstract: Exploring missionary study at an Assemblies of God Bible college through ethnography and training manuals demonstrates systematic pedagogies that cultivate sensory capabilities encouraging yielding, opening to rupture, and constraint. Ritual theory and the Anthropology of Christianity shift analytic scales to include “cultivation,“ a “third term“ enabling simultaneous apprehension and consolidating of the oppositions (experience–doctrine, revival–church, or spontaneous rupture–restrained continuity) internal and central to Pentecostalism. Further, cultivation complicates valorizations of the disjunctive “event“ as militant radical icon.

Crossland, “Signs of Mission: Material Semeiosis and Nineteenth-Century Tswana Architecture”

August 27, 2013

Crossland, Zoë.  2013.  “Signs of Mission: Material Semeiosis and Nineteenth-Century Tswana Architecture.” Signs and Society 1(1):79-113.

Abstract: The missionary encounter between the London Missionary Society and Sotho-Tswana communities of southern Africa has been explored by Jean and John Comaroff as work that took place at the level of both signs and practices. In this article, I consider what a Peircean semeiotic might offer to this narrative. I argue that it provides ways to disrupt the sometimes binary relationship of signs and practices while also providing opportunities for productive interdisciplinary conversations about the affective, material, and processual nature of changes in belief and practice.

Silva and Rodrigues, “Brazilian Missionaries in Barcelona”

July 25, 2013

Silva, Marcos de Araujo and Donizete Rodrigues. 2013. Religion, Migration, and Gender Strategies: Brazilian (Catholic and Evangelical) Missionaries in Barcelona. Religion and Gender 3(1).

Abstract: This article reflects on gender strategies developed by Brazilian Pentecostal missionaries linked to the Catholic Charismatic Renewal and the evangelical Universal Church of the Kingdom of God/United Family, in the city of Barcelona,Spain. From a comparative study of the daily life of the missionaries, the paper discusses how ‘feminized’ and ‘manly’ character, respectively, define important boundaries between Catholic charismatic and Evangelical groups.The ethnographic data demonstrate how certain religious particularities of immigrants can act as a source of social differentiation that highlights opportunities and specific doctrinal strategies for women and men, in the context of diaspora.

Cinnamon, “American Presbyterian Missionaries”

July 24, 2013

Cinnamon, John M. 2013. American Presbyterian Missionaries, Enslavement, and Anti-Slavery in Nineteenth-Century Gabon. Social Sciences and Missions 26(1): 93-122.

Abstract: When American Presbyterian and Congregationalist missionaries arrived in the Gabon Estuary in the 1840s, they entered a world marked by vibrant commerce; violence and inequality; widespread slavery and slave-trading; British, French, and U.S. Anti-Slavery Patrols; and incipient French colonialism. This article draws on the published accounts by two U.S. missionaries, John Leighton Wilson, who served in Gabon from 1842 to 1851, and Robert Hamill Nassau, who worked on Corisco Island, the Gabon Estuary and Ogowe River, and the southern Cameroon coast from 1861 to 1906. Together, their writings provide insights into early colonialism and especially the long decline of enslavement and slave trading. While Wilson witnessed the establishment of Libreville in the 1840s, Nassau encountered slave trading first on Corisco and later on the Ogowe during the period of French colonial exploration. Both men, shaped by their African experiences as well as their respective social locations in the United States, held strong views on African domestic slavery and the slave trade. Wilson, from the South, was an ambivalent abolitionist who railed against the Atlantic Slave trade while hesitating to denounce slavery and racial inequality in his native South Carolina. Nassau, from New Jersey and educated at conservative Princeton University, was prompted above all by the missionary impulse. He sought to convert and “uplift” formerly enslaved Africans while nevertheless underlining their “servile” characters and benefitting from their labor as docile, socially vulnerable mission workers.

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