|
Showing 1 - 6 of
6 matches in All Departments
The rapid development of African Christianity and its offshoots in
the Diaspora is rooted in colonial history and resistance to
oppression, exploitation and slavery.Christianity in Africa and the
African Diaspora offers new resources for the interpretation and
analysis of African Christian movements. It draws attention to a
number of key issues, including the translatability of the
Christian faith, the process of contextualization in various
cultures, the place and role of indigenous agencies, the global
impact of contemporary African Christian expressions, its influence
on ecumenical relations and inter-religious encounters, and its way
of shaping new religious identities and landscapes in response to
power relations and artificial boundaries. Topics covered include
the concept of diaspora, deconstructing colonial mission,
conversion, African cosmologies, African retentions, female
leadership dynamics, liberation theology, a new discourse around
HIV/AIDS, transnational religious networks, pentecostal/charismatic
movements, charismatic renewal within former mission churches,
dynamics of reverse mission, outreach via cyberspace, specific
studies on Anglican, Baptist, Adventist and Kimbanguist missions,
and the need for intercultural and interdenominational bridge
building.
Posttraditionale Gemeinschaften tragen durch die Erschaffung
ortsgebundener Utopien mit eigenen Mythen und Ritualen zur
Wiederverzauberung der Welt bei, so der franzosische Soziologe
Michel Maffesoli. An der Universitat Rostock wird untersucht,
inwiefern diese Gemeinschaften Ausdrucksgestalten einer
Religionsproduktivitat darstellen. Bilden sich uber eine
religionshybride Kultur neue Formen von Religion oder religios
uberformte Lebensstile jenseits institutionalisierter
Religionspraktiken heraus? Entgegen der revisionsbedurftigen These
vom Verschwinden der Religion soll in Erfahrung gebracht werden,
wie sich Religion an alten Dorfkirchen und anderen auratischen
Orten moglicherweise neu und anders herausbildet. In den Blick
geraten somit auch die besonderen Formen von Vergemeinschaftung und
Vernetzung, Festkulturen und Events wie Hoffeste, Werthaltungen und
soziale Motive."
In Africa as elsewhere, many scholars of religion are involved in
both the study of religions and engaged in the field of dialogue.
But what is the relationship between these two domains? Does the
engagement in dialogue illegitimately interfere with the commitment
to sound research? Should the study of religions be bound to a
scientific ethos that furthers the principle of dialogue--or would
this turn religious studies into an ideological endeavor? Is
dialogue possibly a crucial aspect of a future history of
religions, especially in the context of Christian-Muslim relations
in Africa? These are some of the issues addressed in this volume.
The rapid development of African Christianity and its offshoots in
the Diaspora is rooted in colonial history and resistance to
oppression, exploitation and slavery. Christianity in Africa and
the African Diaspora offers new resources for the interpretation
and analysis of African Christian movements. It draws attention to
a number of key issues, including the translatability of the
Christian faith, the process of contextualization in various
cultures, the place and role of indigenous agencies, the global
impact of contemporary African Christian expressions, its influence
on ecumenical relations and inter-religious encounters, and its way
of shaping new religious identities and landscapes in response to
power relations and artificial boundaries. Topics covered include
the concept of diaspora, deconstructing colonial mission,
conversion, African cosmologies, African retentions, female
leadership dynamics, liberation theology, a new discourse around
HIV/AIDS, transnational religious networks, pentecostal/charismatic
movements, charismatic renewal within former mission churches,
dynamics of reverse mission, outreach via cyberspace, specific
studies on Anglican, Baptist, Adventist and Kimbanguist missions,
and the need for intercultural and interdenominational bridge
building.
|
|