The state of churches in Asia

2018 ◽  
Vol 115 (4) ◽  
pp. 579-591
Author(s):  
Vesekhoyi Tetseo

Asia is home to more than four billion people and the major religions of the world. The gospel came from Asia, spread to the West, and returned to Asia. Although the history of Christianity in Asia is long, Christians remain a minority across the region. But churches continue to grow even in places that are hostile to the gospel, although they face critical issues like population explosion, poverty, hunger, migration, urbanization, and changing ecosystems, among others. There are also protracted challenges in terms of ideologies, religious fundamentalism, and within churches themselves, failure in leadership, lack of integrity, and “inherited faith.” Amid all these challenges are rays of hope for Asian churches. Unlike forty years ago, churches now have access to theological education for their leaders. The establishment of major consortiums ensures that the training that leaders receive on Asian soil is comparable to that offered in the Global North. The strong missionary impulse is also accelerating the growth of churches in the continent. Though non-Asian missionaries continue to serve in the region, Asian Christians themselves are becoming more dynamic in their participation in global missions, including their own communities. The rise of missionary movements and church multiplication movement is encouraging. Indigenous support is key to the success of these movements. When funds are not sufficient, many serve as tentmakers, using their professional qualifications. This article also shows how contextualized worship and ministries could also open creative pathways for the growth of churches across the Asian region.

2014 ◽  
Vol 68 (4) ◽  
pp. 261-276
Author(s):  
Eleonora Hof

Uncritically claiming that Christianity’s centre of gravity has shifted from the West to the global South is problematic because such a claim does not pay sufficient attention to the underlying power dynamics at play. I critique the popular conception of World Christianity where the West is tacitly omitted from the ‘World’ of World Christianity and therefore retains its normative character. Furthermore, I critique the usage of the concept of centre of gravity, because it perpetuates the language of power. Dismantling the binary between the West and ‘the rest’ involves both a theological reappropriation of centre and periphery and renewed attention to the history of Christianity.


Author(s):  
Brian Stanley

This book charts the transformation of one of the world's great religions during an age marked by world wars, genocide, nationalism, decolonization, and powerful ideological currents, many of them hostile to Christianity. The book traces how Christianity evolved from a religion defined by the culture and politics of Europe to the expanding polycentric and multicultural faith it is today—one whose growing popular support is strongest in sub-Saharan Africa, Latin America, China, and other parts of Asia. The book sheds critical light on themes of central importance for understanding the global contours of modern Christianity, illustrating each one with contrasting case studies, usually taken from different parts of the world. Unlike other books on world Christianity, this one is not a regional survey or chronological narrative, nor does it focus on theology or ecclesiastical institutions. The book provides a history of Christianity as a popular faith experienced and lived by its adherents, telling a compelling and multifaceted story of Christendom's fortunes in Europe, North America, and across the rest of the globe. It demonstrates how Christianity has had less to fear from the onslaughts of secularism than from the readiness of Christians themselves to accommodate their faith to ideologies that privilege racial identity or radical individualism.


2013 ◽  
Vol 8 (2) ◽  
pp. 299-317 ◽  
Author(s):  
Shohei Sato

AbstractThis article re-examines our understanding of modern sport. Today, various physical cultures across the world are practised under the name of sport. Almost all of these sports originated in the West and expanded to the rest of the world. However, the history of judo confounds the diffusionist model. Towards the end of the nineteenth century, a Japanese educationalist amalgamated different martial arts and established judo not as a sport but as ‘a way of life’. Today it is practised globally as an Olympic sport. Focusing on the changes in its rules during this period, this article demonstrates that the globalization of judo was accompanied by a constant evolution of its character. The overall ‘sportification’ of judo took place not as a diffusion but as a convergence – a point that is pertinent to the understanding of the global sportification of physical cultures, and also the standardization of cultures in modern times.


2020 ◽  
Vol 16 (1) ◽  
pp. 1-14
Author(s):  
Muhammad Rafiqul Hoque ◽  
Muhammad Mustaqim Mohd Zarif

Dispute resolution systems are broadly divided into two sides namely Judicial Dispute Resolution (JDRS) and Non-Judicial Dispute Resolution Systems (NJDRS). The first one is more formal, and the latter is informal which is known as Alternative Dispute Resolution (ADR) all over the world. Though ADR is claimed to be a great innovation of the West, it is found to be practiced in the Islamic Judicial System from its very inception. ADR was practiced throughout the history of Islamic Judiciary as sulh. However, the use of the word sulh in the meaning of ADR needs to be explained in the present judicial context. Scholars sometimes discussed sulh as a system parallel to ADR and sometimes as a process, which creates confusion in its multiuse. Hence, this study aims at eliminating this confusion on the paradoxical use of the term sulh as a system for dispute resolution as well as a process of that system. At present, hardly any study has precisely differentiated between them. Thus, this qualitative study focuses on discussing it primarily from the perspectives of the Quran, documented sources as well as interviews. The major finding of this study is that sulh, comparing with present day ADR, does not need to be used paradoxically. The main contribution of the study is to propose a clarification of sulh in the line of ADR fruitfully. The findings of this study are not only useful in clarifying the exact meanings of the term as used in different contexts but also applicable to solve problems faced by arbitrators involved in various indigenous traditional dispute resolution systems such as shalish in Bangladesh and elsewhere.


2021 ◽  

A Cultural History of Objects in the Modern Age covers the period 1900 to today, a time marked by massive global changes in production, transportation, and information-sharing in a post-colonial world. New materials and inventions – from plastics to the digital to biotechnology – have created unprecedented scales of disruption, shifting and blurring the categories and meanings of the object. If the 20th Century demonstrated that humans can be treated like things whilst things can become ever more human, where will the 21st Century take us? The 6 volume set of the Cultural History of Objects examines how objects have been created, used, interpreted and set loose in the world over the last 2500 years. Over this time, the West has developed particular attitudes to the material world, at the centre of which is the idea of the object. The themes covered in each volume are objecthood; technology; economic objects; everyday objects; art; architecture; bodily objects; object worlds.


2020 ◽  
pp. 186-194
Author(s):  
Peter Leman

The conclusion briefly returns to the question of East Africa’s place in the history of modern law. It argues, through a reading of Shaaban Robert’s Kiswahili parable Kusadikika: A Country in the Sky (1951), that the models of oral jurisprudence offered by East Africa’s many writers who touch on, investigate, or otherwise sing about the legacies of colonial law and the crisis of modernity may ultimately offer new ways of thinking about modern law itself. More specifically, these models reveal how “modern law” is not an invention of the West, but a product of a long, complex, and often violent collaboration between the Global North and Global South.


Author(s):  
Marilyn Naidoo

The reality of globalisation is that it has knitted the world into a single time and place and has introduced the dominant force of consumerism. In adopting this framework, it has frayed the moral fabric of theological education and has short changed students who are configured as consumers to please rather than characters to build. While the demographic centre of faith has shifted southward, its ways of thinking and engaging culture have not yet caught up with that shift. Global interconnectedness and the globalisation of knowledge together with homogenisation forces have shaped African theological education to the extent that it has absorbed the almost irreversible traits of the West. This paper highlights how transnational cultural forms have profoundly impacted the production of theological education and will attempt a response to the homogenising forces by the focus of African identity.


2019 ◽  
Vol 14 (2) ◽  
pp. 157-178
Author(s):  
Gabriela Goldin Marcovich ◽  
Rahul Markovits

AbstractThis article offers the first study of the Cahiers d’Histoire Mondiale, the Journal of World History published under the auspices of UNESCO from 1953 to 1972 as a by-product of the ‘History of mankind’ project. Drawing on material in the UNESCO archives, it delves into what Lucien Febvre, the first editor of the Cahiers, called his ‘kitchen’, in order to understand world history as a practice. Data on author origin and article subject matter point to the journal’s mitigated success in overcoming Eurocentrism. The article ultimately contends that the Cahiers was at once a laboratory that experimented with new forms of relational history, and a forum where the very nature of world history was discussed by scholars from around the world (mainly from the West, but also from the East and the South). It suggests that today’s epistemological discussion on global history might benefit from the reflection offered by this now largely forgotten experiment.


Archaeologia ◽  
1874 ◽  
Vol 44 (2) ◽  
pp. 233-241
Author(s):  
Richard Henry Major

In the year 1861 I had the satisfaction of laying before the Society of Antiquaries, and thereby making known to the world for the first time, the important fact that the great continental island of Australia had been discovered in the year 1601 by a Portuguese navigator, named Manoel Godinho de Eredia. Up to that time the earliest authenticated discovery of any part of the great southern land was that made a little to the west and south of Cape York by the commander of the Dutch yacht the Duyfhen, or Dove, about the month of March 1606. Thus the fact which I announced in 1861 gave a date to the first authenticated discovery of Australia earlier by five years than that which had been previously accepted in history, and transferred the honour of that discovery from Holland to Portugal. The document on which this fact, so entirely new to the world, was based, was a MS. Mappe-monde in the British Museum, in which, on the northwest corner of a country which could be shown beyond all question to be Australia, stood a legend in Portuguese to the following effect:— “Nuça antara was discovered in the year 1601 by Manoel Godinho de Eredia, by command of the Viceroy Ayres de Saldanha.” This mappe-monde had the great disadvantage of being only a copy, possibly made even in the present century, from one the geography of which proved it to be some two centuries older. Still, the mere fact of its being a copy laid it open to a variety of possible objections, which fortunately I was able to forestall by arguments that I believe to be unanswerable, and which I think I need not repeat now, as they are already printed in the “Archaeologia,” vol. xxxviii. I will merely say that I had the good fortune at the time to find a happy confirmation of what was stated in the map in a little printed work which described the discoverer as a learned cosmographer and skilful captain, who had received a special commission from the Viceroy at Goa to make explorations for gold mines, and at the same time to verify the descriptions of the southern islands.


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