The Poverty Captivity of Mission in the Churches—and Strategies for Its Liberation

2021 ◽  
Vol 46 (1) ◽  
pp. 81-90
Author(s):  
Titus Presler
Keyword(s):  
World War Ii ◽  
Western World ◽  
World War ◽  
Civilizing Mission ◽  
Early Christian ◽  
Christian Communities ◽  
Majority World ◽  
Medieval Church ◽  
Asset Based Community Development ◽  
World Mission

Western world mission initiatives since World War II have become captive to a dominant emphasis on socioeconomic amelioration. The Poverty Captivity of Mission departs from the economically multivalent mission patterns of Jesus, early Christian communities, and the medieval church. It typically recapitulates assumptions of Western and white superiority embedded in colonial emphases on “civilizing” mission. Strategies for its liberation include learning from the Majority World, reaching middle and elite classes as well as the poor, developing relationships of companionship and friendship, and employing asset-based community development.

Religious Toleration

2011 ◽  
Author(s):  
Perez Zagorin
Keyword(s):  
Human Rights ◽  
World War Ii ◽  
Religious Pluralism ◽  
True Belief ◽  
Western World ◽  
Religious Toleration ◽  
World War ◽  
The West ◽  
Christian Communities ◽  
The New Testament

The fullest development of the concept of religious toleration in the West occurred in Christian Europe between the sixteenth and eighteenth centuries. The emergence and establishment of religious pluralism in modern societies, and most notably in the Western world, has been very largely the result of the evolution and gradual victory of the principle of religious toleration on a variety of grounds. Among the world's great monotheistic religions, Christianity has been the most intolerant. Early Christianity was intolerant of Judaism, from which it had to separate itself, and of ancient paganism, whose suppression it demanded. The New Testament recognized heresy as a danger to religious truth and the Christian communities. Heresy entailed the existence of its opposite, orthodoxy, which meant right thinking and true belief. Following World War II, the United Nations Universal Declaration of Human Rights of 1948 named freedom of religion, conscience, and thought as basic human rights.

scholarly journals Style and ideology: The cold war 'blend' in Greece

Muzikologija ◽  
2008 ◽  
pp. 55-63
Author(s):  
Keti Romanu
Keyword(s):  
World War Ii ◽  
Cold War ◽  
Cultural Policy ◽  
American Culture ◽  
Western World ◽  
World War ◽  
Musical Life ◽  
Iannis Xenakis ◽  
Western Countries ◽  
The Cold War

This paper describes cultural policy in Greece from the end of World War II up to the fall of the junta of colonels in 1974. The writer's object is to show how the Cold War favoured defeated Western countries, which participated effectively in the globalisation of American culture, as in the Western world de-nazification was transformed into a purge of communism. Using the careers of three composers active in communist resistance organizations as examples (Iannis Xenakis, Mikis Theodorakis and Alecos Xenos), the writer describes the repercussions of this phenomenon in Greek musical life and creativity.

Humanitarianism, Development, and Security in the 21st Century: Lessons from the Syrian Refugee Crisis

2016 ◽  
Vol 48 (2) ◽  
pp. 382-386 ◽  
Author(s):  
Nell Gabiam
Keyword(s):  
World War Ii ◽  
World War I ◽  
19Th Century ◽  
21St Century ◽  
Western World ◽  
World War ◽  
Humanitarian Action ◽  
Syrian Refugee Crisis ◽  
The Cold War ◽  
The 19Th Century

The term humanitarianism finds its roots in 19th-century Europe and is generally defined as the “impartial, neutral, and independent provision of relief to victims of conflict and natural disasters.” Behind this definition lies a dynamic history. According to political scientists Michael Barnett and Thomas G. Weiss, this history can be divided into three phases. From the 19th century to World War II, humanitarianism was a reaction to the perceived breakdown of society and the emergence of moral ills caused by rapid industrialization within Europe. The era between World War II and the 1990s saw the emergence of many of today's nongovernmental and intergovernmental organizations. These organizations sought to address the suffering caused by World War I and World War II, but also turned their gaze toward the non-Western world, which was in the process of decolonization. The third phase began in the 1990s, after the end of the Cold War, and witnessed an expansion of humanitarianism. One characteristic of this expansion is the increasing prominence of states, regional organizations, and the United Nations in the field of humanitarian action. Their increased prominence has been paralleled by a growing linkage between humanitarian concerns and the issue of state, regional, and global security. Is it possible that, in the 21st century, humanitarianism is entering a new (fourth) phase? And, if so, what role have events in the Middle East played in ushering it in? I seek to answer these questions by focusing on regional consultations that took place between June 2014 and July 2015 in preparation for the first ever World Humanitarian Summit (WHS), scheduled to take place in Istanbul in May 2016.

Bibliographic Article: Baltic Émigré Publishing and Scholarship in the Western World

1988 ◽  
Vol 16 (2) ◽  
pp. 225-241
Author(s):  
David Crowe
Keyword(s):  
World War Ii ◽  
Soviet Union ◽  
Western World ◽  
Ethnic Communities ◽  
World War ◽  
The West ◽  
Academic Field ◽  
The Soviet Union ◽  
History Of ◽  
To Come

The Soviet absorption of Estonia, Latvia, and Lithuania during World War II caused hundreds of thousands of Baltic immigrants to come to the West, where they established strong, viable ethnic communities, often in league with groups that had left the region earlier. At first, Baltic publishing and publications centered almost exclusively on nationalistic themes that decried the loss of Baltic independence and attacked the Soviet Union for its role in this matter. In time, however, serious scholarship began to replace some of the passionate outpourings, and a strong, academic field of Baltic scholarship emerged in the West that dealt with all aspects of Baltic history, politics, culture, language, and other matters, regardless of its political or nationalistic implications. Over the past sixteen years, these efforts have produced a new body of Baltic publishing that has revived a strong interest in Baltic studies and has insured that regardless of the continued Soviet-domination of the region, the study of the culture and history of Estonia, Latvia, and Lithuania will remain a set fixture in Western scholarship on Eastern Europe.

Higher Education and the Politics of Development in Venezuela

1977 ◽  
Vol 19 (3) ◽  
pp. 291-314 ◽  
Author(s):  
Orlando Albornoz
Keyword(s):  
Higher Education ◽  
World War Ii ◽  
Political Development ◽  
Development Model ◽  
Western World ◽  
Iron Curtain ◽  
World War ◽  
Centralized Planning ◽  
Capitalist World ◽  
International Power

Since the end of World War II, nations have been characterized according to membership in various international power blocs, the Western World being used for capitalist countries and the Iron Curtain for socialist ones. Within these categories countries are also characterized according to level of economic (and sometimes political) development. The capitalist world recognizes two types of nations, the developed and the underdeveloped. In contrast, the socialist world presents a single development model characterized by centralized planning and homogeneous development.

scholarly journals Neo-Realist Paradigm and the Fragile State of Regional Cooperation in South Asia: Prospects and Challenges

sjesr ◽  
2021 ◽  
Vol 4 (2) ◽  
pp. 160-166
Author(s):  
Mr. Saqib Ullah Khan ◽  
Ms. Sabira Iqbal ◽  
Mr. Atta Ullah Jan
Keyword(s):  
World War Ii ◽  
South Asia ◽  
South Asian ◽  
Regional Cooperation ◽  
Western World ◽  
World War ◽  
Secondary Sources ◽  
Vested Interests ◽  
The Eu

Regionalism is a process of regional cooperation amongst the countries sharing a common border, common values, homogeneity of culture, and common vested interests. While the western world adopted this paradigm early after World War II in the form of the EU, South Asian Region is still deprived of such models. The establishment of SAARC in 1985 by the efforts of the late Bangladeshi President Zia-ur-Rahman although raised certain hopes of regional connectivity in South Asia still the fate of this region lingers in the sky. While using secondary sources of data collection, this paper tries to attempt the underlying challenges and the palpable prospects responsible for the better integration of this region. It further analyses the failed regional cooperation and the role of India under the assumption of the Neo-Realist Paradigm of Kenneth Waltz that emerged in late 1970.

Hamada, Shoji [浜田庄司] (1894–1978)

2018 ◽  
Author(s):  
Chiaki Ajioka
Keyword(s):  
World War Ii ◽  
Folk Art ◽  
Artistic Expression ◽  
Modern World ◽  
Western World ◽  
World War ◽  
Post World War Ii ◽  
Folk Traditions ◽  
Technical Mastery ◽  
The Ideal

Hamada Shoji was a modern Japanese ceramic artist who adopted the medium consciously as artistic expression, taking inspiration from folk traditions, particularly Okinawan pottery and British slipware. His career began in 1920s Britain where he accompanied the British potter Bernard Leach (1885–1979) to help establish a pottery workshop at St Ives, Cornwall. After returning to Japan, Hamada settled in Mashiko, a small village north of Tokyo, with its own folk pottery tradition. Leach and Hamada became icons of early studio pottery in the post-World War II Western world and their work is known collectively as "Anglo-Japanese style" or the "Leach-Hamada tradition." In Japan, Hamada’s work is associated with the Mingei folk art movement. His stoneware depicts an earthy naturalness and dynamism underpinned by technical mastery and refined taste. Leach described Hamada as the ideal studio potter in whom the head, hand, and heart were perfectly balanced. This echoed Hamada’s own words: "With the risk of exaggeration, I occasionally hear this voice in my work: leave the shape to the wheel, leave the drawing to the brush, leave the firing to the kiln." His Zen-like attitude is reflected in his works, which appear to embody the Mingei ideal in the modern world.

The Engines of Our Ingenuity

2000 ◽  
Author(s):  
John H. Lienhard
Keyword(s):  
World War Ii ◽  
Digital Computer ◽  
Driving Force ◽  
Human Life ◽  
World War ◽  
Sewing Machine ◽  
Nature Of Technology ◽  
Medieval Church ◽  
Hoover Dam ◽  
History Of

Millions of people have listened to John H. Lienhard's radio program "The Engines of Our Ingenuity." In this fascinating book, Lienhard gathers his reflections on the nature of technology, culture, and human inventiveness. The book brims with insightful observations. Lienhard writes that the history of technology is a history of us--we are the machines we create. Thus farming dramatically changed the rhythms of human life and redirected history. War seldom fuels invention--radar, jets, and the digital computer all emerged before World War II began. And the medieval Church was a driving force behind the growth of Western technology--Cistercian monasteries were virtual factories, whose water wheels cut wood, forged iron, and crushed olives. Lienhard illustrates his themes through inventors, mathematicians, and engineers--with stories of the canoe, the DC-3, the Hoover Dam, the diode, and the sewing machine. We gain new insight as to who we are, through the familiar machines and technologies that are central to our lives.

Gas Warfare

Worldview ◽  
1965 ◽  
Vol 8 (6) ◽  
pp. 8-12
Author(s):  
Paul W. Blackstock
Keyword(s):  
World War Ii ◽  
Castor Oil ◽  
Political Prisoners ◽  
Western World ◽  
World War ◽  
Moral Consciousness ◽  
Terror Bombings ◽  
German Cities

Surfeited with the unprecedented horrors of World War II, the moral consciousness of the Western world has become jaded. There was a time-in the mid-1930's—when it protested Mussolini's practice of forcing castor oil down the throats of political prisoners and then parading them in public while stalwart Fascists watched the spectacle with sadistic glee. During his Ethiopian campaign, Mussolini's use of irritant gases to give brave but ill-shod and illequipped Ethiopian tribesmen “the hot foot” was also condemned by a moral conscience that had not yet learned to accept the organized cruelty of World War II—the terror bombings of both British and German cities, and the unexampled savagery of the German invasion of Russia, widely heralded by Nazi propaganda as a great anti-Communist “crusade.“

Further Perspectives on Modernization and Aging

1982 ◽  
Vol 6 (3) ◽  
pp. 347-368
Author(s):  
W. Andrew Achenbaum
Keyword(s):  
World War Ii ◽  
Old Age ◽  
Adam Smith ◽  
Developing Nations ◽  
Western World ◽  
Modernization Theory ◽  
World War ◽  
Social Scientists ◽  
The Past ◽  
Intellectual Foundations

It is wholly appropriate that this article should follow Professor Hendricks’s, for historians’ perspectives on modernization theory generally build on the insights of social scientists. Although its intellectual foundations were laid by social philosophers and critics such as Adam Smith, Malthus, and Condorcet at the end of the eighteenth century, the main lines of modernization theory were formulated in earnest after World War II by economists, political scientists, and sociologists concerned with “developing nations” outside the Western world (Levy, 1966). Historians, in contrast, only began to join serious discussions during the past fifteen years. Our involvement in gerontology—the study of old age and aging—is of even more recent vintage. Whereas social scientists were exploring the “modernization of (old) age” during the 1950s and 1960s, few social science historians or humanists have investigated how the process of modernization affected the meanings and experiences of growing old(er) over time and across geopolitical boundaries (Maddox and Wiley, 1976; Achenbaum, forthcoming).

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