scholarly journals Sur-Sangam and Punjabi Zabur (Psalms 24:7–10): Messianic and Missiological Perspectives in the Indian Subcontinent

Religions ◽  
2021 ◽  
Vol 12 (12) ◽  
pp. 1116
Author(s):  
Eric Sarwar

How does the local raga-based music setting of Psalm 24:7–10 become associated with Christian identity in an Islamic context? How does Psalm 24 strengthen the faith of the marginalized church and broaden messianic hope? In what ways does Psalm 24:7–10 equip local Christians for missional engagement? This paper focuses on the convergence of the local raga-based musical concept of sur-sangam and the revealed text of Punjabi Psalms/Zabur 24:7–10. It argues that while poetic translated text in Punjabi vernacular remains a vital component of theological pedagogy, local music expresses the emotional voice that (re)assures of the messianic hope and mandates missional engagement in Pakistan. Throughout the convergence, musical, messianic, and missional perspectives are transformed to a local phenomenon and its practice is perceived in a cross-cultural connection. Furthermore, examining the text and tune of Punjabi Zabur (Psalms) 24:7–10 in the Indo-Pak context may stretch the spectrum of religious repertoire in the contemporary intercultural world.

2021 ◽  
Vol ahead-of-print (ahead-of-print) ◽  
Author(s):  
Biswajita Parida ◽  
Sanket Sunand Dash ◽  
Dheeraj Sharma

PurposeThe increasing globalization of business has led to increasing demand for executives who can function in cultural milieus different from their own. This demand has been exacerbated by the fact that globalization has not led to cultural homogenization and hence, for good or bad, executives are not able to universally apply the home country's conceptualizations of rights, responsibilities and duties and must operate within the constraints of host country's cultural environments. Hence, business scholars and global executives increasingly need to reflect on the conceptualization of rights, responsibilities and duties; understand the historical context which has led to different conceptualizations across geographies and appreciate and harness these differences for improving business effectiveness. This paper helps in this endeavor by explaining the differences and similarities that exists between the Indian and Western cultures regarding the concepts of roles, responsibilities and duties. This exposition will help multinational organizations improve their internal practices and employee training methods.Design/methodology/approachThis study attempts to trace the differences and similarities in the conceptualization of rights, duties and responsibilities between the Western tradition and the Indic tradition by literature review. The Indic tradition refers to the broad cultural paradigm that shapes the thinking of the people of Indian subcontinent. The prominent sources of the Indic tradition include Hinduism and Buddhism. India was a British colony for two hundred years and is home to one of world's largest English-speaking population. There are more Muslims in the Indian subcontinent than in the Middle East (Grim and Karim, 2011). Hence, the Indic tradition has also been substantially influenced by the Western and Islamic traditions.FindingsThe paper argues that Westerners and Indians have different conceptualization of rights, duties and responsibilities and their relative importance. Broadly speaking, Indian ethos focuses on context-specific responsibilities while the Western attitude focuses on universal rights. These differing conceptualizations have been shaped by the cultural history of the two regions and are manifested in the decision-making styles, levels of individual autonomy and views on the ethicality of actions. There is a need to train expatriate Western and Indian managers on these issues to enable smooth functioning.Research limitations/implicationsThe cross-cultural literature has tended to lump together all non-Western civilizations under the category of East thereby ignoring significant differences between them. The Far-East countries of China, Korea, Taiwan and Japan have been highly influenced by the Confucian ethics. India-specific social systems like the caste system, division of human life span into stages with specific responsibilities, enduring worship of nature and Western influence through colonization have been absent in these countries or much less marked. The paper aims to bring forward the distinguishing features in Indian thought that contributes to its distinctive attitude toward rights, responsibilities and duties; contrast it with the Western views on rights and duties and identify the relevance of the discussion to the business context.Practical implicationsThe cross-cultural training needs to emphasize both conflict resolution and behavioral aspects. For example, the conflict resolution process in Western countries can be more algorithmic with conflicts being rationally determined by consistent application as well-defined rules (as nature of duties is more universal in Western tradition). On the other hand, conflict resolution practices in India need to be contextual and may require appeals to higher ideals (as nature of duties is more contextual and idealistic in Eastern tradition).Social implicationsThe differences in attitudes regarding rights, responsibility and duties between the West and India suggest the need for cross-cultural training of managers and contextual conflict resolution techniques. The need is exacerbated by the increase in the number of multinational corporations (MNCs). Earlier, most MNCs were headquartered in the West and hence cross-cultural training was primarily geared to help Western expatriates fit into the host country culture (Nam et al., 2014). The growth of Asian MNCs has increased the need of cross-cultural training for Asian expatriates (Nam et al., 2014).Originality/valueThe training processes can be customized to supplement cultural strengths and promote behaviors that are culturally inhibited. Employees in India can be trained to emphasize the value of assertiveness in communication, the need to articulate one's personal success and appreciate the rigid nature of rules in Western contexts. Similarly, Westerners can be trained to emphasize the importance of context in business interactions, the need to forge personal relations for business success and the importance of paternalistic behavior in securing employees commitment.


1995 ◽  
Vol 23 (4) ◽  
pp. 415-429
Author(s):  
Anthony J. Gittins

Music is a mirror reflecting a community's life and a medium of exchange; not just entertainment but a vital component of culture, a locus of social meanings and values. Cultures are never static. Music is a vehicle for modification and variation of cultural meanings. Strangers, too, are a means whereby cultures may be infiltrated and enriched. This article considers the various cultural components—music, gift-exchange, strangers, and social change—as the social fabric out of which the inculturation of the gospel must be woven. And it is a cross-cultural parable containing lessons for local congregations and communities.


2014 ◽  
Vol 9 (1) ◽  
pp. 42
Author(s):  
Jared Miracle

<p>This paper utilizes a cross-cultural comparison model of cultural inquiry to approach the question of whether or not there are generalizable trends in the intersection of fighting arts and cultural conceptions of the supernatural. The methods are outlined and background presented to explain how the investigation was undertaken. Sources are limited to the eighteenth and nineteenth centuries and bounded geographically. The regions included are the Japanese archipelago, China, the Afro-Atlantic, the Great Plains of North America, and the Indian subcontinent. The five regions were chosen at random and do not represent an attempt to be comprehensive. Explanation of the evidence is followed by a comparative discussion. While further study is required, the most apparent tentative conclusion is that cultural understanding of supernatural intervention combines with the martial arts in cases where not only physical, but socio-political power is sought in asymmetrical conflict.</p>


2016 ◽  
Vol 41 (1) ◽  
pp. 8-17
Author(s):  
Stanley John

Many church leaders conclude that immigrant churches are not engaged in missions, based on a limited view of the geographic scope of missions. The “going principle” assumes that mission activity involves cross-cultural engagement, while the “staying principle” refers to embracing the local neighborhood where the church is located. While useful, both principles limit our vision of missional engagement. It is helpful to employ the theory of transnationalism to expand the notion of place and geography, allowing us to capture the full scope of missional engagement by many immigrant churches. The article concludes with a case study of Kerala Pentecostal churches.


2018 ◽  
Vol 81 (3) ◽  
pp. 328-355
Author(s):  
Alberto Saviello

Abstract The article discusses the use of images from two Parisian books of hours on a Sinhalese ivory casket of the sixteenth century, which today is kept at the Museum für Asiatische Kunst in Berlin. Comparing the Berlin casket to a group of similar Sinhalese ivory boxes, the article argues for its being a gift of the declining Sinhalese dynasty of Kōṭṭe that was made for the Portuguese house of Aviz. Furthermore, the analysis of the alterations and recombination of the European models in this context allows a better understanding of the box as a product of cross-cultural negotiation. Merging both European and Sinhalese artistic traditions, the casket presents a creative expression of a Sinhalese-Christian identity that, while being in the process of forming itself, also addresses the contradictions between missionary promises of salvation and colonial violence.


2020 ◽  
Vol 43 ◽  
Author(s):  
Andrea Bender

Abstract Tomasello argues in the target article that, in generalizing the concrete obligations originating from interdependent collaboration to one's entire cultural group, humans become “ultra-cooperators.” But are all human populations cooperative in similar ways? Based on cross-cultural studies and my own fieldwork in Polynesia, I argue that cooperation varies along several dimensions, and that the underlying sense of obligation is culturally modulated.


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