Christian Moderns: Freedom and Fetish in the Mission EncounterUniversity of California Press, 3 בינו׳ 2007 - 336 עמודים Across much of the postcolonial world, Christianity has often become inseparable from ideas and practices linking the concept of modernity to that of human emancipation. To explore these links, Webb Keane undertakes a rich ethnographic study of the century-long encounter, from the colonial Dutch East Indies to post-independence Indonesia, among Calvinist missionaries, their converts, and those who resist conversion. Keane's analysis of their struggles over such things as prayers, offerings, and the value of money challenges familiar notions about agency. Through its exploration of language, materiality, and morality, this book illuminates a wide range of debates in social and cultural theory. It demonstrates the crucial place of Christianity in semiotic ideologies of modernity and sheds new light on the importance of religion in colonial and postcolonial histories. |
תוכן
1 | |
Part I Locating Protestantism | 35 |
Part II Fetishisms | 147 |
Part III Purifications | 253 |
References | 291 |
Index | 315 |
מהדורות אחרות - הצג הכל
Christian Moderns: Freedom and Fetish in the Mission Encounter <span dir=ltr>Webb Keane</span> תצוגה מקדימה מוגבלת - 2007 |
Christian Moderns: Freedom and Fetish in the Mission Encounter <span dir=ltr>Webb Keane</span> תצוגה מקדימה מוגבלת - 2007 |
Christian Moderns: Freedom and Fetish in the Mission Encounter <span dir=ltr>Webb Keane</span> תצוגה מקדימה מוגבלת - 2007 |
מונחים וביטויים נפוצים
abstract actions adat agency agents Anakalang Anakalangese ancestral Anthropology belief Calvinism Calvinists Catholic century chapter Christian claims colonial Comaroff concept context contrast conversion creed culture discourse discussion distinction divine doctrine Dutch effects efforts encounter ethnographic evangelical example exchange expression fetishism freedom function Gereja Kristen Sumba global iconoclasm idea immaterial implications inculturation individual Indonesian instance Keane Kerk Kruyt Kuyper language ideology linguistic marapu followers marapu ritual material means meat mediation mission missionaries moral narrative narrative of modernity neo-orthodox Netherlands objectification objects one’s Onvlee pagan past Pentecostal people’s persistence persons Pietist political practices prayer Princeton problem Protestant Protestant Reformation Protestantism purification Reformed Churches religion religious religious conversion representational economy ritual speech role scriptural secular semiotic form semiotic ideology sense sincerity social society speak speaker spirits Sumbanese tion tradition transformation Umbu Neka University Press Waingapu West Sumba Wielenga Zending
קטעים בולטים
עמוד 70 - APOSTLES' CREED I believe in God, the Father Almighty, Creator of heaven and earth; and in Jesus Christ, His only Son, our Lord...
עמוד 70 - I believe in the Holy Spirit, the holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting, Amen.
עמוד 93 - CIVILIZATION, taken in its wide ethnographic sense, is that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society.
עמוד 37 - Or aught by me immutably foreseen, They trespass, authors to themselves in all, Both what they judge and what they choose...
עמוד 70 - Pilate; was crucified, dead and buried; he descended into hell; the third day he rose from the dead ; he ascended into heaven, and sitteth on the right hand of God, the Father Almighty; from thence he shall come to judge the quick and the dead.
עמוד 95 - It is a harsher, and at times even painful, office of ethnography to expose the remains of crude old culture which have passed into harmful superstition, and to mark these out for destruction.
עמוד 76 - The first set of practices, by "translation," creates mixtures between entirely new types of beings, hybrids of nature and culture. The second, by "purification," creates two entirely distinct ontological zones: that of human beings on the one hand; that of nonhumans on the other.