Standards for a Righteous and Civilized World: Religion and America’s Emergence as a Global Power

2021 ◽  
pp. 223-245
Author(s):  
Andrew Preston
2018 ◽  
Vol 15 (4) ◽  
pp. 532-552 ◽  
Author(s):  
Ana Cristina Mendes

The process of screen adaptation is an act of ventriloquism insofar as it gives voice to contemporary anxieties and desires through its trans-temporal use of a source text. Screen adaptations that propose to negotiate meanings about the past, particularly a conflicted past, are acts of ‘trans-temporal ventriloquism’: they adapt and reinscribe pre-existing source texts to animate contemporary concerns and anxieties. I focus on the acts of trans-temporal ventriloquism in Ian Iqbal Rashid's Surviving Sabu (1998), a postcolonial, turn-of-the-twenty-first century short film that adapts Zoltan and Alexander Korda's film The Jungle Book (1942), itself an adaptation of Rudyard Kipling's collection of short stories by the same name. Surviving Sabu is about the survival and appropriation of orientalist films as a means of self-expression in a postcolonial present. Inherent in this is the idea of cinema as a potentially redemptive force that can help to balance global power inequalities. Surviving Sabu's return to The Jungle Book becomes a means both of tracing the genealogy of specific orientalist discourses and for ventriloquising contemporary concerns. This article demonstrates how trans-temporal ventriloquism becomes a strategy of political intervention that enables the film-maker to take ownership over existing media and narratives. My argument examines Surviving Sabu as an exemplar of cultural studies of the 1980s and 1990s: a postcolonial remediation built on fantasy and desire, used as a strategy of writing within rather than back to empire.


2020 ◽  
Vol 26 (1) ◽  
pp. 84-103
Author(s):  
Christian J. Anderson

While studies in World Christianity have frequently referred to Christianity as a ‘world religion’, this article argues that such a category is problematic. Insider movements directly challenge the category, since they are movements of faith in Jesus that fall within another ‘world religion’ altogether – usually Islam or Hinduism. Rather than being an oddity of the mission frontier, insider movements expose ambiguities already present in World Christianity studies concerning the concept of ‘religion’ and how we understand the unity of the World Christian movement. The article first examines distortions that occur when religion is referred to on the one hand as localised practices which can be reoriented and taken up into World Christianity and, on the other hand, as ‘world religion’, where Christianity is sharply discontinuous with other world systems. Second, the article draws from the field of religious studies, where several writers have argued that the scholarly ‘world religion’ category originates from a European Enlightenment project whose modernist assumptions are now questionable. Third, the particular challenge of insider movements is expanded on – their use of non-Christian cultural-religious systems as spaces for Christ worship, and their redrawing of assumed Christian boundaries. Finally, the article sketches out two principles for understanding Christianity's unity in a way that takes into account the religious (1) as a historical series of cultural-religious transmissions and receptions of the Christian message, which emanates from margins like those being crossed by insider movements, and (2) as a religiously syncretic process of change that occurs with Christ as the prime authority.


1981 ◽  
Vol 28 (5) ◽  
pp. 510-513
Author(s):  
John Boli
Keyword(s):  

2019 ◽  
Vol 22 (1) ◽  
pp. 42-49
Author(s):  
Tenzan Eaghll
Keyword(s):  

Author(s):  
Anna Sun

Is Confucianism a religion? If so, why do most Chinese think it isn't? This book traces the birth and growth of the idea of Confucianism as a world religion. The book begins at Oxford, in the late nineteenth century, when Friedrich Max Müller and James Legge classified Confucianism as a world religion in the new discourse of “world religions” and the emerging discipline of comparative religion. The book shows how that decisive moment continues to influence the understanding of Confucianism in the contemporary world, not only in the West but also in China, where the politics of Confucianism has become important to the present regime in a time of transition. Contested histories of Confucianism are vital signs of social and political change. The book also examines the revival of Confucianism in contemporary China and the social significance of the ritual practice of Confucian temples. While the Chinese government turns to Confucianism to justify its political agenda, Confucian activists have started a movement to turn Confucianism into a religion. Confucianism as a world religion might have begun as a scholarly construction, but are we witnessing its transformation into a social and political reality? With historical analysis, extensive research, and thoughtful reflection, this book will engage all those interested in religion and global politics at the beginning of the Chinese century.


1993 ◽  
Vol 10 (3) ◽  
pp. 312-325
Author(s):  
Dilnawaz A. Siddiqui

Instructional/Communication Technology has come to mean, in a narrowsense, media hardware or a set of tools enabling human beings toovercome their physical limitations. Etymologically, it means one or moretechniques, both concrete and abstract, that help human beings solveproblems. By extension, instructional technology (IT) means all tools atour disposal for facilitating learning. Tickton (1971) defines the purporeof IT as making "education more productive and more individual, to giveinstruction a more scientific base, and to make instruction more powerful,learning more immediate, and access more equal." While the technologyitself might be neutral as a medium and as a means of instructional communication,it is the natw of its use, in terms of timely and appropriatemessages, that is the key to understanding its consequences. It is this finalfactor upon which society needs to focus.The tecent combination of computer, video, fiber optics, satellite television,and other state-of-the-art technologies has enabled a small groupto control the lives of billions. Instructional technology has also Meritedits own share of this instantaneous global power. As a result traditionalboundaries between IT and mass media communication have blurred somuch that IT sounds like a misnomer.It has now become a platitude to say that the nation that controlledthe sealanes in the nineteenth century, or that controlled the airways inthe twentieth century, controlled the whole world. In the twenty-first century,it appears that whoever controls the airwaves will control the worldand whatever is beyond it. Thus the most explosive confluence of ...


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