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1
Parrinello, Giacomo, and Renaud Bécot. "Regional Planning and the Environmental Impact of Coastal Tourism: The Mission Racine for the Redevelopment of Languedoc-Roussillon’s Littoral." Humanities 8, no. 1 (January 14, 2019): 13. http://dx.doi.org/10.3390/h8010013.
Abstract:
Research on the coast has highlighted the role of mass tourism as a driver of littoral urbanization. This article emphasizes the role of public policy by focusing on Languedoc-Roussillon in Mediterranean France. This littoral was the target of a state-driven development initiative known as Mission Racine, which aimed to promote the growth of what was seen as a backward area via the development of seaside tourism. For that purpose, the Mission promoted coordinated interventions including forest management, eradication of mosquitoes, construction of resorts, and transport infrastructure. This large-scale redevelopment significantly reshaped the littoral environment, severely impacted pre-existing forms of coastal activities and launched a new tourism industry. The legacy of the Mission, however, also included innovative land-use planning, which established protected areas and sought to contain urbanization. This case study illustrates the ambiguities of public policies for the coast, which can act alternatively as drivers of development or conservation and at times of both, and therein lies the importance of a contextual analysis of their role.
2
Sanguin, André-Louis. "Novoplanirana ljetovališta na obali Languedoc-Roussillona (Francuska)." Geoadria 6, no. 1 (January 11, 2017): 71. http://dx.doi.org/10.15291/geoadria.163.
Abstract:
The Languedoc-Roussillon's sea coast was virtually virgin and not planned at thebeginning of the sixties. Within a natural environment made from lidos and lagunas, aspontaneous tourism emerged from 1880 to 1960 in the shape of some small seaside antennasof cities located 15 to 20 km inside. A town and country planning public program (the famous"Racine Mission") implemented six new integrated seaside resorts from 1963 to 1982. Thispaper paints a broad picture of each of these resorts after a thirty years'existence and indicates the outlooks in the framework of the European Union.
3
Natalie Magnusson. "Sharing in the Indiscriminate Generosity of God." Ecclesial Futures 5, no. 1 (May 29, 2024): 35–50. http://dx.doi.org/10.54195/ef18685.
Abstract:
This article probes three of the findings of the author’s D.Min. project thesis, which explored God’s call of racial justice in a predominantly white, affluent Episcopal parish. The research revealed theological and missional challenges that inhibit the church from joining in God’s mission of justice, namely participants viewing the church as the host of mission, white privilege hindering the practice of listening, and the reluctance of members to articulate the presence and activity of God as it relates to justice. In consideration of these obstacles, this article calls upon the indiscriminate generosity of God for funding the imagination of the missional community for faithful innovation related to racial justice.
4
Hughes, Rebecca C. "“Grandfather in the Bones”." Social Sciences and Missions 33, no. 3-4 (September 24, 2020): 347–78. http://dx.doi.org/10.1163/18748945-bja10011.
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Abstract Evangelical Anglicans of the Church Missionary Society constructed a triumphal narrative on the growth of the Ugandan Church circa 1900–1920. This narrative developed from racial theory, the Hamitic hypothesis, and colonial conquest in its admiration of Ugandans. When faced with closing the mission due to its success, the missionaries shifted to scientific racist language to describe Ugandans and protect the mission. Most scholarship on missionaries argues that they eschewed scientific racism due to their commitment to spiritual equality. This episode reveals the complex ways the missionaries wove together racial and theological ideas to justify missions and the particularity of Uganda.
5
Jones, Christopher Cannon. "“A verry poor place for our doctrine”: Religion and Race in the 1853 Mormon Mission to Jamaica." Religion and American Culture 31, no. 2 (2021): 262–95. http://dx.doi.org/10.1017/rac.2021.9.
Abstract:
ABSTRACTThis article examines the first Mormon mission to Jamaica in January 1853. The missionaries, facing opposition from both black and white Jamaicans, returned to the United States after only a month on the island, having made only four converts. Latter-day Saints did not return to Jamaica for another 125 years. Drawing on the missionaries’ personal papers, church archives, local newspaper reports, and governmental records, I argue that the 1853 mission played a crucial role in shaping nineteenth-century Mormonism's racial theology, including the “temple and priesthood ban” that restricted priesthood ordination and temple worship for black men and women. While historians have rightly noted the role twentieth-century missions to regions of the African Diaspora played in ending the ban, studies of the racial restriction's early scope have been discussed in almost exclusively American contexts. The mission to Jamaica, precisely because of its failure, helped shape the ban's implementation and theological justifications. Failing to make any inroads, the elders concluded that both Jamaica and its inhabitants were cursed and not worthy of the missionaries’ time, which anticipated later decisions to prioritize preaching to whites and to scale back and ultimately abandon efforts to proselytize people of African descent.
6
Radyshevsky, Rostyslav. "EUROCENTRISM AS A SOURCE OF YURIY KOSACH’S OUTLOOK." Polish Studies of Kyiv, no. 35 (2019): 297–303. http://dx.doi.org/10.17721/psk.2019.35.297-303.
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The article «Eurocentrism as the source of Y. Kosach’s outlook» investigates the problem of Occident and Ori- ent in Y. Kosach’s literary-critical legacy. The concepts of «Europe» and «West» in the writer’s apprehension are considered in details. The conceptualization of epochs and historical figures in the context of culture, politics and history is traced. The main attention is paid to the problem of the affinity of Ukrainian and Western European cultures, the basis of which is the common feature – the synthesis of experiment and tradition, what matches Ukrainian nation as a European nation with the millennial state past. The problem of eternal connection of Ukraine with the West’s tradition is seen as the main axis around which Kosach concentrated all other problems. At the same time, attention is also focused on the unifying features of the Ukrainian writ- ers’ style, which Kosach distinguishes for analysis, meaning not the «form of content», but the «style of content». Similarly, in the close connection with the problem of the occidentality of Ukrainian culture, the problem of the «Ukrainian mission of the defense of Western Civilization» and the painful problems connected not only with Ukrainian history but also with the Ukrainian character, the Ukrainian way of thinking are considered. The author emphasizes that as a result of a poetic research, the artist created the myth-poetic conception of Ukrainian state existence, imagining Ukraine as «Imperium Ucrainum», «Third Rome», convinced that empires do not die, continuing to live in myths, capturing the thoughts of contemporaries, becoming a ground on which the former might and glory of the state are reviving. Аccording to Kosach, just writers perform the function of development and dissemination of national myths in society – repeatedly in the history of mankind the works of literature played the role of a vector of direction of public tastes. Thus, «Aeneid» by Virgil became the cornerstone of the imperial ideological concept by Octavian Augustus, and «An- dromaque» by Racine led the political ground for the legitimate rule of Louis XIV from the rulers of Troy. Much attention is paid to Kosach’s criticism of «Polish mythology» by A. Mickiewicz and H. Sienkievicz; dependence between «Polish mythology» and creation of own Kosach’s mythology is established in the literary essay «On the guard of the nation». The article emphasizes the relevance and far-sightedness of Y. Kosach’s views through the conception of such an old-new concept as «information warfare».
7
Lung (龍歐陽可惠), Grace. "Internalized Oppression in Chinese Australian Christians and Its Mission Impact." Mission Studies 39, no. 3 (December 5, 2022): 418–42. http://dx.doi.org/10.1163/15733831-12341866.
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Abstract This paper argues that Chinese Australian Christians have unaddressed wounds of internalized racism and a colonized and colonizing mentality that adversely impacts their evangelistic witness and mission work by elevating Anglo-centric Christianity and subordinating their own ethno-racial status. Drawing on theoretical analyses, the sources of internalized racism and colonial mentality in Chinese Australians are first outlined within their ancestral countries of Hong Kong and Malaysia, and then their host country of Australia. Second, the essay explains how Anglo-centric Christianity impacts Chinese Australian Christians in the academy and then in missions, perpetuating prejudice towards one’s own ethnic group, complicity in racialized systems, as well as elevating Anglo-centric Christian thought as biblically normative. Third, the paper shows how the rise of Asian Christianity could further privilege Anglo-centric theologies at the expense of indigenous and/or Asian theologies. Consequently, internalized racism and a colonial mentality negatively affect the mission endeavours of Chinese Australians, particularly to new Chinese migrants and other people of colour. Finally, proposed ways to combat internalized oppression will be offered so that Chinese Australian Christians and other diasporic Christians living in the West do not perpetuate systems of racial injustice in the name of Christ locally or overseas through mission.
8
Ellis Pullen, Ann W., and Sarah Ruffing Robbins. "Managing Worship, Mothering Missions: Children’s Prayerful Performances Linking the United States and Angola in the Early Twentieth Century." International Bulletin of Mission Research 43, no. 3 (July 2019): 211–24. http://dx.doi.org/10.1177/2396939319832821.
Abstract:
In writings by Nellie Arnott, who taught for the American Board of Commissioners for Foreign Missions in Angola from 1905 to 1912, we find a complex interplay between affiliation and distancing in portrayals of her students and their communities. A somewhat different version of Arnott and her students appears in narratives written by editors and contributors to her main publication venue, Mission Studies: Woman’s Work in Foreign Lands. This essay investigates discursive tensions between her own narrative stance and that of her magazine managers, whose views on racial issues often displayed stereotypical bias against, and limited knowledge about, Angola.
9
Tan, Jonathan Y. "Pope Francis’s Preferential Option for Migrants, Refugees, and Asylum Seekers." International Bulletin of Mission Research 43, no. 1 (December 19, 2018): 58–66. http://dx.doi.org/10.1177/2396939318801794.
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Pope Francis’s consistent advocacy for the human dignity and rights of migrants in his official pronouncements and actions reveals a pope who not only cares deeply about the existential challenges that migrants face but also articulates solutions to address these challenges. He unequivocally expresses a preferential option for, and commitment to, accompanying migrants in empathy and solidarity. He addresses issues of poverty, economic marginalization, environmental degradation, and racial, political, and religious tensions that drive migration today. For him, migration is a missional issue that undergirds the church’s mission to bring the Good News to everyone, migrants included.
10
Elfman, Lois. "Furthering a social justice mission." Dean and Provost 25, no. 8 (March 26, 2024): 6–12. http://dx.doi.org/10.1002/dap.31337.
Abstract:
Portia Allen‐Kyle's career has focused on advocacy and driving meaningful change. Her work has involved advancing equity through nonprofit organizations, government, and academia. Currently Chief of Staff and Interim Head of External Affairs at Color of Change (COC), an online racial justice platform, she works to advance the organization's vision, impact, and efficiency.
11
Pienaar, Jacques. "‘A Policy of Sacrifice’: G.B.A. Gerdener’s Missionally Founded Racial Theory and the Religionization of Apartheid." Religions 14, no. 1 (December 26, 2022): 39. http://dx.doi.org/10.3390/rel14010039.
Abstract:
In 1935 the Dutch Reformed Church (DRC) accepted its federal mission policy which had racial segregation enshrined in it as a core and divinely sanctioned principle. As the foremost missiologist within South African church circles during the middle half of the 20th Century, Gustav Bernhard Augustus Gerdener was the chief formulator and disseminator of this policy. Convinced that the future fate of South Africa’s multi-racial society rested squarely on evangelisation, white guardianship, and mission work, Gerdener lobbied for secular racial theory to be based on the formula of the DRC mission church. By 1946 this racial theory espoused by Gerdener, as well as the majority DRC, was internationally questioned by the post-World War Two onset of general human rights and rapid decolonialisation spearheaded by the newly constituted United Nations Organisation. This paper sets out to track the influence Gerdener had on the formulation of the DRC mission policy. It will make the case that as advocate of this policy and through his position as chairman of the DRC Federal Mission Council Gerdener played a critical role during the incubation years of the apartheid ideology leading up to the nationalist’s political victory in 1948. Finally, it will aim to elucidate the justification for apartheid which Gerdener’s racial theory afforded to a religious nation. A justification which formed the moral bedrock of South Africa’s opposition to the broader international context of decolonialisation and advocation of a domestic social system guised as one geared toward equal, albeit separate, development but which ultimately proved to be a new strain of colonialism.
12
Snow, Jennifer. "The Altar and the Rail: “Catholicity” and African American Inclusion in the 19th Century Episcopal Church." Religions 12, no. 4 (March 24, 2021): 224. http://dx.doi.org/10.3390/rel12040224.
Abstract:
Examining the denominational history of The Episcopal Church from the point of view of mission shifts the view of the church’s nature and its most important figures. These become those people who struggled to overcome boundaries of race, culture, and geography in extending the church’s reach and incorporating new people into it, and puts issues of racial relationships at the forefront of the church’s story, rather than as an aside. White Episcopalians from the 1830s forward were focused heavily on the meaning of “catholicity” in terms of liturgical and sacramental practice, clerical privilege, and the centrality of the figure of the Bishop to the validity of the church, in increasingly tense and conflicted debates that have been traced by multiple scholars. However, the development of catholicity as a strategic marker of missional thinking, particularly in the context of a racially diverse church, has not been examined. The paper investigates the ways in which Black Episcopalians and their white allies used the theological ideal of catholicity creatively and strategically in the nineteenth century, both responding to a particular missional history and contending that missional success depended upon true catholicity.
13
Kgatle, Mookgo Solomon. "SOCIOLOGICAL AND THEOLOGICAL FACTORS THAT CAUSED SCHISMS IN THE APOSTOLIC FAITH MISSION OF SOUTH AFRICA." Studia Historiae Ecclesiasticae 42, no. 1 (August 22, 2016): 47–61. http://dx.doi.org/10.25159/2412-4265/1216.
Abstract:
The Apostolic Faith Mission (AFM) of South Africa has experienced schisms from the year 1910 to 1958. The schisms were caused by sociological and theological factors. These are schisms by the Zionist churches (Zion Apostolic Church, Christian Catholic Apostolic Holy Spirit Church in Zion, Zion Apostolic Faith Mission); Latter Rain; Saint John Apostolic Faith Mission and Protestant Pentecostal Church. The sociological factors that led to the schisms by the Zionist churches and the Protestant Pentecostal Church are identified as racial segregation and involvement in politics respectively. The theological factors that caused these schisms by Latter Rain and Saint John Apostolic Faith Mission are manifestations of the Holy Spirit and divine healing respectively. After comparison of the factors, it is concluded that racial segregation is the main factor that caused schisms in the AFM.
14
Shankar, Shobana. "A Missing Link: African Christian Resonances in the Rise of Indian Muslim and Hindu Missions." Studies in World Christianity 28, no. 2 (July 2022): 169–87. http://dx.doi.org/10.3366/swc.2022.0388.
Abstract:
This essay explores how West Africa became a landscape of religious exchange, creativity and synthesis connecting Africa and South Asia. It follows the lead of Afe Adogame and Jim Spickard, who argue that ‘Africa is not merely a passive recipient of global pressures. It is also a site of religious creativity that has had considerable effect on the outside world. The growth and global influence of the three religious heritages of sub-Saharan Africa – indigenous religions, Christianity and Islam – needs to be understood against the backdrop of mutual influence and exchange at various historical epochs’ ( Adogame and Spickhard 2010 : 2—3). To explore such transformations, I draw on the cases of the Ahmadiyya Muslim missionary movement in Ghana and Nigeria and Hinduism in Ghana. The Ahmadiyya began as a mission to correct Christianity's influence on West Africans, but was transformed by African influence on South Asians into a pluralistic knowledge-seeking movement. In a similar vein, Africans reshaped Hinduism away from cultural isolationism and worldly attachments of the Indian-diaspora Africa towards a spiritual ethic of racial integration and devotionalism that Africans and Indians now share. I conclude by reflecting on how African modes of religious interrelationality – influenced by the historical trajectories of Christianity on the African continent – have been crucial in the polycentrism that world Christianity scholars have revealed.
15
Komline, David. "“If There Were One People”: Francis Weninger and the Segregation of American Catholicism." Religion and American Culture: A Journal of Interpretation 27, no. 2 (2017): 218–46. http://dx.doi.org/10.1525/rac.2017.27.2.218.
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AbstractThis article uses the career of Francis Weninger—an Austrian Jesuit who traversed the United States preaching mostly to German audiences—to trace the development of Roman Catholic approaches to African American missions from the end of the Civil War to the rise of Jim Crow. The study proceeds in two parts, each of which addresses three themes. The first half treats Weninger's work among American Germans, examining the historical context, mission strategy, and revivalistic activity involved in Weninger’s work among his fellow immigrants. The second half details Weninger's evangelistic efforts among African Americans, reversing the order of these themes: first, it describes his activity, then, his strategy and motivation, and, finally, how Weninger's work fits into the broader context of Catholic race relations. The paper shows that the activism of Francis Weninger, the most significant Catholic advocate of missions to African Americans during the key time period in which the American Catholic church adopted an official policy of racial segregation, helped both to stimulate and to define later Roman Catholic initiatives to evangelize African Americans. Weninger modeled his approach to evangelizing African Americans directly on his work among German immigrants, encouraging both groups to establish their own ethnically and racially segregated parishes.
16
Schrecker, John. ""For the Equality of Men – For the Equality of Nations": Anson Burlingame and China's First Embassy to the United States, 1868." Journal of American-East Asian Relations 17, no. 1 (2010): 9–34. http://dx.doi.org/10.1163/187656110x523717.
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AbstractAnson Burlingame (1820-1870), often neglected or misunderstood today, was an ardently antislavery congressman from Boston whom Abraham Lincoln appointed minister to China in 1861. Burlingame developed a Cooperative Policy that advocated peaceful means while upholding China's sovereignty and territorial integrity. The Chinese government subsequently appointed him China's first envoy to the Western powers. The first stop of the so-called Burlingame Mission was America, from March to September 1868. is article focuses on three topics: (1) How the mission's reception reflected the partisan struggle over Reconstruction and the push for racial equality. Republicans, the party of Reconstruction, proved sympathetic to the mission and to China, while the opposition Democrats were hostile. (2) How Burlingame presented Americans with a strongly favorable image of China to emphasize treating it with full respect and as a normal nation. (3) The Burlingame Treaty, the first equal treaty between China and a Western power after the Opium War, which sought to place China on a full and equal status in international affairs and to place Chinese in America on an equal footing with immigrants from other nations. Burlingame's friend, Mark Twain, wrote supportive articles.
17
Arora, Sunny Vijay, Malay Krishna, and Vidyut Lata Dhir. "Meesho: mission possible?" Emerald Emerging Markets Case Studies 13, no. 2 (July 20, 2023): 1–25. http://dx.doi.org/10.1108/eemcs-12-2022-0458.
Abstract:
Learning outcomes This case can be used to teach students how to analyze innovative business models, as well as to trace their reasons for success and failure. The following objectives also align with categories in Bloom’s taxonomy (Forehand, 2010), consistent with the keywords underlined. More specifically, this case will enable students to learn the following: First, to analyze the distinctive features of a social commerce business model, and how these differ from a traditional e-commerce model. This objective maps to Discussion Question No. 1. This objective helps students to understand the value proposition of an unfamiliar business model (social commerce platform) and compare it with that of a familiar business model (e-commerce platform). Second, racing the causes for success and failure of a venture, using frameworks from entrepreneurship and strategy. This relates to Discussion Question No. 2. This objective helps students analyze strategic decisions of an entrepreneur in light of available resource constraints and by applying appropriate conceptual frameworks. Third, developing recommendations to help a new venture sustain its business model in the face of severe challenges. Discussion Question No. 3 covers this objective. This objective enables students to debate possible paths that the startup could take. The discussion on possible paths naturally causes students to create sustainable or viable options. Case overview/synopsis The case describes the challenge facing Vidit Aatrey, the founder and chief executive of Meesho, a social commerce venture headquartered in Bangalore, India, in October of 2022. While Meesho recorded the second-highest sales (by order volume) during India’s festive season, it also recorded layoffs and business closures. While Meesho’s core business of getting resellers to sell through its online platform seemed to be working, its new business ventures, such as expanding into the grocery business and into Indonesia, had failed and resulted in more than 300 layoffs. Meesho was also pressed for funding: valued at US$4.9bn, the global market for venture capital funding had chilled and now demanded profitability, not growth-at-all-costs. Meesho’s cash burn rate was about $40m per month, and Aatrey was hard pressed to come up with options for profitable growth. Complexity academic level This case is intended for students of management at a master’s level in a course on entrepreneurship. At the authors’ institute, this case is used with MBA students in an elective course on entrepreneurship and also in an elective course in general management. Supplementary materials Teaching notes are available for educators only. Subject code CCS 3: Entrepreneurship
18
Kollman, Paul V. "Mission AD Gentes and the Perils of Racial Privilege." Theological Studies 70, no. 4 (December 2009): 904–28. http://dx.doi.org/10.1177/004056390907000407.
19
Hendrickson, Craig S. "Ending Racial Profiling in the Church: Revisiting the Homogenous Unit Principle." Mission Studies 35, no. 3 (October 18, 2018): 342–65. http://dx.doi.org/10.1163/15733831-12341589.
Abstract:
Abstract The “homogeneous unit principle” (HUP) has informed evangelical mission praxis in the United States for decades. While many see this as a pragmatic approach to spreading the gospel more expediently, others argue that it mirrors processes of racialization in the society at large, while reinforcing hyper-segregation in the church. In this paper, I suggest that the American evangelical church needs to re-examine, and ultimately, shed the exclusionary mission practices informed by the HUP if it is to faithfully embody the unity and reconciliation achieved through Christ’s work on the cross in its racialized mission context (Eph 2:11–22).
20
Gregory, Marshall. "The Many-Headed Hydra of Theory vs. the Unifying Mission of Teaching." College English 59, no. 1 (January 1, 1997): 41–58. http://dx.doi.org/10.58680/ce19973609.
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Rehearses some 20th-century narratives as they have appeared in United States history and as they have been represented in African-American literature. Suggests that some of these narratives are insufficiently critical in their construction of stereotypes or in their over-romanticized notions of racial memory, which mask the complications of color and racial identity in the United States.
21
Rockhill, Carter A., Jonathan E. Howe, and Kwame J. A. Agyemang. "Statements Versus Reality: How Multiple Stakeholders Perpetuate Racial Inequality in Intercollegiate Athletic Leadership." International Journal of Sport Communication 14, no. 3 (September 1, 2021): 398–427. http://dx.doi.org/10.1123/ijsc.2021-0003.
Abstract:
The lack of racial diversity, equity, and inclusion in leadership positions is an ongoing issue in intercollegiate athletics. The purpose of this study was to analyze the mission, vision, and diversity, equity, and inclusion statements of Power 5 athletic departments and their affiliated universities regarding racial diversity and inclusion to better understand how these two stakeholders work in unison or isolation when creating racially diverse environments. The authors utilized an innovative lens, which merges critical race theory with institutional theory to center race and racism while evaluating how these institutional logics interact in practice. The data show that Power 5 institutions maintain a lack of racial diversity through cultures and mission statements that omit diverse values, create symbolic statements, or lack meaning in creating a diverse reality.
22
Vest, Benjamin. "Aux origines de l’institut d’optique : la mission scientifique française aux états-unis." Photoniques, no. 126 (2024): 37–40. http://dx.doi.org/10.1051/photon/202412637.
Abstract:
Le projet d’un Institut d’Optique trouve ses racines dans le premier conflit mondial. Il est élaboré par Armand de Gramont, qui constate les besoins impérieux de l’armée en instruments d’observation. Il reçoit l’approbation du gouvernement fin 1916. Suite à l’entrée en guerre des Etats-Unis au printemps 1917, une mission scientifique alliée est envoyée outre-Atlantique: de Gramont en est membre, aux côtés de celui qui sera l’autre grand nom des débuts de l’Institut d’Optique : Charles Fabry.
23
Fast, Anicka. "Sacred children and colonial subsidies: The missionary performance of racial separation in Belgian Congo, 1946–1959." Missiology: An International Review 46, no. 2 (March 28, 2018): 124–36. http://dx.doi.org/10.1177/0091829618761375.
Abstract:
While most Protestant missions in Belgian Congo gladly accepted the colonial state’s offer of educational subsidies in 1946, a strong emphasis on church–state separation led the American Mennonite Brethren Mission (AMBM) to initially reject these funds. In a surprising twist, however, the AMBM reversed its position in 1952. Through archival research, I demonstrate that a major factor that led the AMBM to accept subsidies was the creation and institutionalization of a racially separate ecclesial identity from that of Congolese Christians. Moreover, the development of this separate identity was closely intertwined with missionaries’ vision for a “white children’s school,” geographically separated from their work with Congolese. The enactment of white identity helped pave the way for the acceptance of subsidies, both by bringing the missionaries more strongly into the orbit of the colonial logic of domination, and by clarifying the heavy cost of failing to comply with the state’s expectations. Through this case study, I engage with the complexity of missionaries’ political role in a colonial African context by focusing on the everyday political choices by which missionaries set aside their children as sacred, by exploring how ideas about separateness were embedded into institutions, and by demonstrating how attention to the subtleties of identity performance can shed new light on major missionary decisions.
24
Bate, Stuart C. "Foreign Funding of Catholic Mission in South Africa: a Case Study." Mission Studies 18, no. 1 (2001): 50–84. http://dx.doi.org/10.1163/157338301x00199.
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AbstractThis article forms part of an ongoing study of money as a cultural signifier in western missionary praxis. The focus here is foreign funding of Catholic mission in Africa. It presents a case study of a particular donor agency, given the pseudonym, "funding the mission," and its role in financing Catholic mission projects in South Africa between 1979 and 1997. This period was one of tremendous social change in South Africa during which the Catholic Church spent a large amount of time and effort in reviewing its own praxis culminating in the launch of a pastoral plan in 1989. The article begins by reviewing "funding the mission's" own vision of its missionary role emphasizing its funding criteria. Then there is an analytical presentation of the funding data. This looks at the amounts donated, the categories of projects funded and the identity of the applicants. Identity is first considered in terms of Catholic criteria: dioceses, religious congregations, lay people and ecumenical groups and then as social criteria: foreign, South African and racial identity. The article then proceeds to a missiological reflection in terms of the meaning of money in ecclesial praxis and then its cultural role in society and the church. In this section the missiological category of inculturation provides the hermeneutic key both from the cultural perspective of the donors and that of the recipients. Finally there is a reflection on the notion of sharing within the church and whether sharing from the richer nations is helping or hindering the process of inculturation within African local churches. It includes some suggestions for a more effective response.
25
Macias, John. "In the Name of Spanish Colonization." Southern California Quarterly 103, no. 2 (2021): 155–97. http://dx.doi.org/10.1525/scq.2021.103.2.155.
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This article analyzes the early records of Mission San Gabriel to conclude that the missionaries replaced native identities with new categories of gentile and neophyte, based on religious criteria, and blurred the racial-social distinctions brought by the colonizers from Mexico into one California frontier class, the gente de razón, based on their roles in colonization and their adherence to Catholicism. The consequences can be measured in the 1769 explorers’ depictions of Indigenous, in native resistance, and most clearly in the mission register of baptisms, confirmations, and marriages. Christian Indians from Baja California who participated in the colonial enterprise complicated the frontier class distinctions. The early practice at Mission San Gabriel became the model for later mission practice.
26
Dharmaraj, Glory E. "Women as Border-Crossing Agents: Transforming the Center from the Margins." Missiology: An International Review 26, no. 1 (January 1998): 55–66. http://dx.doi.org/10.1177/009182969802600105.
Abstract:
While women have been marginalized in societies, by being in mission women have endeavored to remove the marginality of those they serve. Being at once objects and subjects of mission is a peculiar predicament of women in mission. This article examines how women engaged in mission negotiate with the center, namely, patriarchy. They submit to it, circumvent it, challenge it, and transform it. This article seeks to survey women's margin-center relations from the early Roman period to the present, and to explore briefly how the Women's Division of the United Methodist Church has been instrumental in leading the total denomination in the area of racial justice: an instance of margin transforming the center.
27
WARIBOKO, WAIBINTE E. "I REALLY CANNOT MAKE AFRICA MY HOME: WEST INDIAN MISSIONARIES AS ‘OUTSIDERS’ IN THE CHURCH MISSIONARY SOCIETY CIVILIZING MISSION TO SOUTHERN NIGERIA, 1898–1925." Journal of African History 45, no. 2 (July 2004): 221–36. http://dx.doi.org/10.1017/s0021853703008685.
Abstract:
Informed by the notion of racial affinity, the European managers of the Church Missionary Society Niger Mission had required all black West Indians in their employ to make Africa their home. However, because the African posting involved a substantial devaluation in the material benefits to be derived from missionary service, West Indians vigorously objected to the idea of making Africa their home. They demanded instead to be perceived and treated as foreigners on the same footing as Europeans. Although they were subsequently defined as part of the expatriate workforce of the Mission, they were still denied parity with Europeans in the allocation of scarce benefits on the basis of racial considerations. Unresolved tensions over the redistribution of scarce resources led to the premature collapse of the West Indian scheme. This essay is an analysis of how the pursuit of socioeconomic self-interest affected the construction and representation of race and identity among the West Indians in the Niger Mission.
28
Cruickshank, Joanna. "Race, History, and the Australian Faith Missions." Itinerario 34, no. 3 (December 2010): 39–52. http://dx.doi.org/10.1017/s0165115310000677.
Abstract:
In 1901, the parliament of the new Commonwealth of Australia passed a series of laws designed, in the words of the Prime Minister Edmund Barton, “to make a legislative declaration of our racial identity”. An Act to expel the large Pacific Islander community in North Queensland was followed by a law restricting further immigration to applicants who could pass a literacy test in a European language. In 1902, under the Commonwealth Franchise Act, “all natives of Asia and Africa” as well as Aboriginal people were explicitly denied the right to vote in federal elections. The “White Australia policy”, enshrined in these laws, was almost universally supported by Australian politicians, with only two members of parliament speaking against the restriction of immigration on racial grounds.
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McLean-Farrell, Janice, and Michael Anderson Clarke. "Missions in Contested Places/Spaces: The SPG, Slavery, and Codrington College, Barbados." Mission Studies 38, no. 3 (December 15, 2021): 325–49. http://dx.doi.org/10.1163/15733831-12341808.
Abstract:
Abstract Mentioning the Society for the Propagation of the Gospel, a seminary, and slavery in the same breath seems incongruous. Nonetheless, within the account of Codrington College, Barbados, the Anglican Communion’s first theological college, we find these three inextricably linked. Using a historical-analytical approach, this paper reveals the troubling missionizing principles which advanced oppressive colonial structures, while failing to fully develop the personhood, agency, and full emancipation of the oppressed. We reassess the ways that particular top-down framings of Christianity and missions were used to enslave/oppress Afro-Barbadians, even under the guise of emancipation. Advocating instead for a framework centering emancipation from below, we outline the ways in which this historical account provides insight for contemporary missional hermeneutics/praxis that seeks to uproot racial and economic inequalities, thus pursuing liberation for all.
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Proust, Jacques. "L’échec de la première mission chrétienne au Japon (XVIe-XVIIe siècles)." Études théologiques et religieuses 66, no. 2 (1991): 183–206. http://dx.doi.org/10.3406/ether.1991.3143.
Abstract:
L’histoire de la première évangélisation du Japon est celle d’un double malentendu, explique Jacques PROUST. Les jésuites croyaient prêcher l’évangile : ils prêchaient Aristote et le concile de Trente, ou du moins les conclusions qu’ils en avaient tirées. Les Japonais de leur côté entendirent, à tort ou à raison, que l’Europe catholique voulait les asservir. La persécution déclenchée par les premiers Tokugawa anéantit la jeune Église japonaise et le peu qu’il en resta fut coupé du monde pendant plus de deux siècles. La persécution seule n’aurait sans doute pas suffi à éradiquer le christianisme du Japon, si la foi propagée par les jésuites avait eu des racines plus solides. En 1636 un jésuite portugais apostat met à nu, dans La Supercherie dévoilée, les fondements réels de la prédication et de la catéchèse romaines.
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Harris, Paul W. "Racial Identity and the Civilizing Mission: Double-Consciousness at the 1895 Congress on Africa." Religion and American Culture: A Journal of Interpretation 18, no. 2 (2008): 145–76. http://dx.doi.org/10.1525/rac.2008.18.2.145.
Abstract:
AbstractThe Congress on Africa was held in Atlanta, Georgia, in December 1895 as part of a campaign to promote African American involvement in Methodist missions to Africa. Held in conjunction with the same exposition where Booker T. Washington delivered his famous Atlanta Compromise address, the Congress in some ways shared his accommodationist approach to racial advancement. Yet the diverse and distinguished array of African American speakers at the Congress also developed a complex rationale for connecting the peoples of the African diaspora through missions. At the same time that they affirmed the need for “civilizing” influences as an indispensable element for racial progress, they also envisioned a reinvigorated racial identity and a shared racial destiny emerging through the interactions of black missionaries and Africans. In particular, the most thoughtful participants in the Congress anticipated the forging of a black civilization that combined the unique gifts of their race with the progressive dynamics of Christian culture. These ideas parallel and likely influenced W. E. B. Du Bois's concept of double-consciousness. At a time when the missionary movement provided the most important source of awareness about Africa among African Americans, it is possible to discern in the proceedings of the Congress on Africa the glimmerings of a new pan-African consciousness that was destined to have a profound effect on African American intellectual life in the twentieth century.
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Robinson, David. "Polyvalent Metaphors in South-Central California Missionary Processes." American Antiquity 78, no. 2 (April 2013): 302–21. http://dx.doi.org/10.7183/0002-7316.78.2.302.
Abstract:
AbstractThe Spanish missionary entrada (A.D. 1769 to 1833) along the California coast created a series of complex encounters between multiple cultural discourses. The Franciscan mission system directly brought colonial and indigenous cultural metaphorical understandings into play. Missionary and indigenous discourse interacted largely via the media of material culture, animals, embellished architecture, and landscape—media interpreted through preexisting cultural metaphors and understandings. Investigating how metaphors played a role in constituting colonial entanglements is important in understanding cultural interactions and change. Metaphors structured colonial interactions, simultaneously hindering and enabling missionary–indigenous relationships. These relationships created parameters for unforeseen transitory configurations: a process best theorized under the term polyvalence. By adopting polyvalence, the processes of colonialism can be approached without usage of ethnic or racialized terms such as creolization, hybridity, or amalgamation. In the case of indigenous south-central California, it is suggested here that widely different forms of evidence can be better appreciated without recourse to terms laden with racial or ethnic connotations. The evidence suggests that while missions may have failed to create entirely new ethnic groups, missionary endeavors did result in unanticipated outcomes, presenting problems and creative opportunities for indigenous groups living within immediate coastal and extended interior populations.
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West, Kelsey, Leen Oyoun Alsoud, Kathryn Andolsek, Sara Sorrell, Cynthia Al Hageh, and Halah Ibrahim. "Diversity in Mission Statements and Among Students at US Medical Schools Accredited Since 2000." JAMA Network Open 6, no. 12 (December 14, 2023): e2346916. http://dx.doi.org/10.1001/jamanetworkopen.2023.46916.
Abstract:
ImportanceDiversity in the physician workforce improves patient care and decreases health disparities. Recent calls for social justice have highlighted the importance of medical school commitment to diversity and social justice, and newly established medical schools are uniquely positioned to actively fulfill the social mission of medicine.ObjectiveTo identify diversity language in the mission statements of all medical schools accredited since 2000 and to determine whether the presence of diversity language was associated with increased diversity in the student body.Design, Setting, and ParticipantsCross-sectional study of public websites conducted between January 6, 2023, and March 31, 2023. Qualitative content analysis of mission statements was conducted using a deductive approach. Eligible schools were identified from the 2021-2022 Medical School Admission Requirements and American Medical Colleges and American Association of Colleges of Osteopathic Medicine websites. Each school’s publicly available website was also reviewed for its mission and student body demographics. All United States allopathic and osteopathic medical schools that have been accredited and have enrolled students since 2000.ExposureContent analysis of medical school mission statements.Main Outcomes and MeasuresPrevalence of diversity language in medical school mission statements and its association with student body racial diversity. Data were analyzed in 5-year groupings: 2001 to 2005, 2006 to 2010, 2011 to 2015, and 2016 to 2020).ResultsAmong the 60 new medical schools (33 [55%] allopathic and 27 [45%] osteopathic; 6927 total students), 33 (55%) incorporated diversity language into their mission statements. In 2022, American Indian or Alaska Native individuals accounted for 0.26% of students (n = 18), Black or African American students constituted 5% (n = 368), and Hispanic or Latinx individuals made up 12% (n = 840). The percentage of schools with diversity language in their mission statements did not change significantly in schools accredited across time frames (60% in 2001: mean [SE], 0.60 [0.24] vs 50% in 2020: mean [SE], 0.50 [0.11]). The percentage of White students decreased significantly over the time period (26% vs 15% students in 2001-2005 and 2016-2020, respectively; P < .001). No significant differences were observed in student body racial or ethnic composition between schools with mission statements that included diversity language and those without.Conclusions and RelevanceIn this cross-sectional study of US medical schools accredited since 2000, diversity language was present in approximately half of the schools’ mission statements and was not associated with student body diversity. Future studies are needed to identify the barriers to increasing diversity in all medical schools.
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Killingray, David. "THE BLACK ATLANTIC MISSIONARY MOVEMENT AND AFRICA, 1780s-1920s." Journal of Religion in Africa 33, no. 1 (2003): 3–31. http://dx.doi.org/10.1163/157006603765626695.
Abstract:
AbstractOver a period of 150 years African American missionaries sought to spread the Christian Gospel in the 'Black Atlantic' region formed by the Americas, Africa and Britain. Relatively few in number, they have been largely ignored by most historians of mission. As blacks in a world dominated by persistent slavery, ideas of scientific racism and also by colonialism, their lot was rarely a comfortable one. Often called, by a belief in 'divine providence', to the Caribbean and Africa, when employed by white mission agencies they were invariably treated as second-class colleagues. From the late 1870s new African American mission bodies sent men and women to the mission field. However, by the 1920s, black American missionaries were viewed with alarm by the colonial authorities as challenging prevailing racial ideas and they were effectively excluded from most of Africa.
35
McVety, Amanda Kay. "The 1903 Skinner Mission: Images of Ethiopia in the Progressive Era." Journal of the Gilded Age and Progressive Era 10, no. 2 (March 29, 2011): 187–212. http://dx.doi.org/10.1017/s1537781410000198.
Abstract:
This essay examines the 1903 U.S. diplomatic mission to Ethiopia, which offers an unusual perspective on racial attitudes in the Progressive Era. Desirous of exploring new trade possibilities, the Theodore Roosevelt administration sent Robert P. Skinner to Addis Ababa to sign a reciprocity treaty with Emperor Menelik II. The timing of the mission had much to do with Roosevelt's global interests, but it happened to occur at a critical point for Ethiopia, which had recently thwarted an attempted Italian invasion. This victory delighted African Americans, especially those with a pan-Africanist perspective. Black Americans had long identified with the idea of Ethiopia, but they now identified with the actual nation and its leader. Black writers argued that the Ethiopians had triumphed over modern racism when they triumphed over the Italians. Those involved in Skinner's trip had a different view of the racial implications of Ethiopia's success. To them, the victory was that of a Semitic people whose triumphs were less startling. When talking about Ethiopia, black and white American observers revealed more about their own preconceptions and hopes than about the country to which the United States was making overtures.
36
Cho, Adrian. "Hunt for a long-sought dark matter particle nears a climax." Science 377, no. 6603 (July 15, 2022): 249. http://dx.doi.org/10.1126/science.add9090.
37
Angel, Naomi. "The Missing Bi-racial Child in Hollywood." Canadian Review of American Studies 37, no. 2 (January 2007): 239–63. http://dx.doi.org/10.3138/cras.37.2.239.
38
Bayard de Volo, Lorraine. "Tactical Negrificación and White Femininity." Radical History Review 2020, no. 136 (January 1, 2020): 36–49. http://dx.doi.org/10.1215/01636545-7857243.
Abstract:
Abstract At the ideological heart of the Cuban Revolution is the commitment to liberation from oppressive systems at home and abroad. From early on, as it supported anti-imperialist struggles, revolutionary Cuba also officially condemned racism and sexism. However, the state’s attention to racism and sexism has fluctuated—it has been full-throated at times, silent at others. This essay examines gender and race in Cuba’s international liberatory efforts while also considering the human costs of armed internationalism. Focusing on Cuba’s Angola mission (1975–91), it finds that the state approached gender and racial liberation separately and tactically, as means to military, political, and diplomatic ends. Through negrificación (blackening) of national identity, Cuba highlighted race to internationally legitimize its Angola mission. Women were a minor and primarily domestic theme, yet military women’s femininity was racialized, as idealized feminine combatants were typically represented as white, light-skinned women despite a diverse racial composition.
39
Phelps, Jamie T. "Mission in Situations of Conflict and Violence in the United States of America." Missiology: An International Review 20, no. 1 (January 1992): 21–31. http://dx.doi.org/10.1177/009182969202000103.
Abstract:
After defining conflict and violence, the author reviews the historic origins of the systemic racial, ethnic, and class violence which characterizes the patterns of relationships within many social and ecclesial institutions of the United States. This article suggests that the transformation of such socially sinful patterns must become a goal of the evangelizing and justice mission of the church within the United States.
40
Mirabal, Nancy Raquel. "Geographies of Displacement: Latina/os, Oral History, and The Politics of Gentrification in San Francisco's Mission District." Public Historian 31, no. 2 (2009): 7–31. http://dx.doi.org/10.1525/tph.2009.31.2.7.
Abstract:
Abstract During the 1990s and early 2000s, working-class and poor neighborhoods in San Francisco underwent dramatic economic and racial changes. One of the most heavily gentrified neighborhoods was the Mission District. As a result of local politics, housing and rental policies, real estate speculation, and development, thousands of Latina/o families were displaced. Using oral historical and ethnographic methodologies, print media, archival sources, and policy papers, this article traces the gentrification of the Mission District from the perspective of the Latina/o community. It also examines how gentrification was articulated as a positive turn within the larger public discourse on space and access.
41
Green, Romina. "‘Useful citizens for the working nation:’ Mapuche Children, Catholic Mission Schools, and Methods of Assimilation in Rural Araucanía, Chile (1896-1915)." Historia Agraria de América Latina 1, no. 01 (April 22, 2020): 114–36. http://dx.doi.org/10.53077/haal.v1i01.18.
Abstract:
In the aftermath of the 1883 Chilean military defeat of Mapuche forces, government officials did not prepare a socioeconomic plan to incorporate the native population into the nation. The Bavarian-run Capuchin Mission Schools emerged as an unofficial state assimilationist program, leaving a lasting legacy as the prime educator of the first generation of native children under Chilean rule. This article examines the vocational courses developed by the Bavarian-run Capuchin native mission schools between 1896 and 1915. It demonstrates how the Catholic mission schools’ curriculum aimed to Westernize indigenous students, transforming them into useful citizens by teaching them vocations that would fit their class and racial standing as rural and indigenous youths to benefit the region’s agrarian economy. By identifying the Mapuche’s placement in the emerging labor regimes, scholars can better understand the racialization of agrarian society in the Araucanía during these years of economic transition.
42
Hartlep, Nicholas D., Brandon O. Hensley, Kevin E. Wells, T. Jameson Brewer, Daisy Ball, and Peter McLaren. "Homophily in higher education: Historicizing the AERA member-to-fellow pipeline using theories of social reproduction and social networks." Policy Futures in Education 15, no. 6 (July 4, 2017): 670–94. http://dx.doi.org/10.1177/1478210317715815.
Abstract:
This study examines select demographics of the American Educational Research Association (AERA) Fellows ( n = 644), and whether or not the cohorts of AERA Fellows are becoming more diverse in racial and gender terms in relation to the inaugural year of Fellows in 2008. This study tests the mission statement of this exclusive program to ‘… recognize excellence in research and be inclusive of the scholarship that constitutes and enriches education research as an interdisciplinary field’. Our findings suggest that homophily – a sociological phenomenon that describes the ways in which individuals and institutions prefer sameness – is a real problem in higher education, and programs such as the AERA Fellowship are not accomplishing their mission to recognize the research of faculty of color, women faculty, and faculty in interdisciplinary fields. In contrast to the AERA Fellows mission statement, we find that the Fellowship program relies on homophilous social networks in selecting AERA Fellows and, in turn, reinforces social reproduction in higher education.
43
Heller, Terry. "Sarah Orne Jewett's Transforming Visit, “Tame Indians,” and One Writer's Professionalization." New England Quarterly 86, no. 4 (December 2013): 655–84. http://dx.doi.org/10.1162/tneq_a_00323.
Abstract:
Sarah Orne Jewett discovered her vocation after attending worship at the Wisconsin Oneida mission in 1872. Her fictionalized account, “Tame Indians” (1875), reveals how liberation from racial stereotypes prompted her to aspire to become a regionalist writer, which helped her fulfill her desire to advocate for diversity by portraying marginalized people as neighbors and fellow Americans.
44
Akano, Kimberly. "“That’s Jesus’s Intent, and That Was Our Intent Too!”: African Migration, Race, and US Missions." International Bulletin of Mission Research 47, no. 2 (April 2023): 180–90. http://dx.doi.org/10.1177/23969393221120508.
Abstract:
In this essay, I analyze the intersection of African migration, race, and Christianity in the United States to highlight the 1960s as a pivotal moment of African immigrant influence on US missions. Rather than serving as pawns in a US-centric debate about race and missions, African immigrants were key players given their firsthand racialized encounters and their efforts to link racial discord in the US with US missions in Africa. By situating this discussion in the 1960s—a time before the emergence of formalized African immigrant churches—this essay illuminates a longer history of African immigrant influence on US Christianity.
45
Darmawan, Ruly, and Noeranti Andanwerti. "Book Review. Racial Science and Human Diversity in Colonial Indonesia." Jurnal Humaniora 28, no. 3 (February 25, 2017): 362. http://dx.doi.org/10.22146/jh.v28i3.22293.
Abstract:
This book which entitles ‘Racial Science and Human Diversity in Colonial Indonesia’ was written by Fenneke Sysling, a historian of science and Colonialism. This book is published in 2016 by NUS Press, National University of Singapore, Singapore. This book provides an exposure of Western thinkers, especially in the field of physical anthropology, in mapping out the existing races in Indonesia. Towards this mission, the Colonial scientists faced many obstacles in both technical and non-technical aspects.
46
Markowitz, Anna J., Daphna Bassok, and Jason A. Grissom. "Teacher-Child Racial/Ethnic Match and Parental Engagement With Head Start." American Educational Research Journal 57, no. 5 (January 7, 2020): 2132–74. http://dx.doi.org/10.3102/0002831219899356.
Abstract:
Parental engagement is central to Head Start’s two-generation mission. Drawing on research linking teacher-child racial/ethnic match to educational outcomes, the present study explores whether teacher-child match increases parental involvement in Head Start activities designed to support children and families. Using data from the 2006 and 2009 waves of the Head Start Family and Child Experiences Survey, we estimate the relationship between teacher-child racial/ethnic match and parental involvement both across and within Head Start centers. Findings suggest that match enhances parental engagement and decreases student absences, particularly among Hispanic families, suggesting that family engagement may be one potential mechanism by which racial/ethnic match improves educational outcomes. Findings also have implications for policies that reduce the diversity of the Head Start workforce.
47
De La Varga-Salto, José María, and Fuensanta Galindo-Reyes. "STRATEGY MAPS: EXPLORING CASE STUDY METHODOLOGY THROUGH MART (MALAGA RACING TEAM)." REVISTA FOCO 17, no. 2 (February 23, 2024): e4479. http://dx.doi.org/10.54751/revistafoco.v17n2-098.
Abstract:
This paper presents the experience developed in the course entitled Organisational Management of the second year of the Degree in Marketing and Market Research at the University of Malaga focused on the development of the strategy map of MART (Malaga Racing Team) for the 2022/23 season. MART, a multidisciplinary team made up of more than eighty students from twenty different undergraduate and postgraduate disciplines at the University of Malaga, participates globally in Formula Student. The proposal is based on the case analysis methodology, encouraging students in this subject to carry out a preliminary diagnosis of MART, define its strategic framework (mission, vision and values), and identify and represent a series of strategic objectives grouped by perspectives (economic-financial, customer-market, internal and learning-growth), together with their corresponding causal relationships. This teaching-learning methodology contributes to the achievement of specific and complementary goals of the subject, providing students with the opportunity to apply the knowledge acquired in a practical environment.
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Min, Seong-Jae, and John C. Feaster. "Missing Children in National News Coverage: Racial and Gender Representations of Missing Children Cases." Communication Research Reports 27, no. 3 (August 4, 2010): 207–16. http://dx.doi.org/10.1080/08824091003776289.
49
Booker, Vaughn A. "Mothers of the Movement: Evangelicalism and Religious Experience in Black Women’s Activism." Religions 12, no. 2 (February 22, 2021): 141. http://dx.doi.org/10.3390/rel12020141.
Abstract:
This article centers Black religious women’s activist memoirs, including Mamie Till Mobley’s Death of Innocence: The Story of the Hate Crime that Changed America (2003) and Rep. Lucia Kay McBath’s Standing Our Ground: The Triumph of Faith over Gun Violence: A Mother’s Story (2018), to refocus the narrative of American Evangelicalism and politics around Black women’s authoritative narratives of religious experience, expression, mourning, and activism. These memoirs document personal transformation that surrounds racial violence against these Black women’s Black sons, Emmett Till (1941–1955) and Jordan Davis (1995–2012). Their religious orientations and experiences serve to chart their pursuit of meaning and mission in the face of American brutality. Centering religious experiences spotlights a tradition of Black religious women who view their Christian salvation as authorizing an ongoing personal relationship with God. Such relationships entail God’s ongoing communication with these Christian believers through signs, dreams, visions, and “chance” encounters with other people that they must interpret while relying on their knowledge of scripture. A focus on religious experience in the narratives of activist Black women helps to make significant their human conditions—the contexts that produce their co-constitutive expressions of religious and racial awakenings as they encounter anti-Black violence. In the memoirs of Till and McBath, their sons’ murders produce questions about the place of God in the midst of (Black) suffering and their intuitive pursuit of God’s mission for them to lead the way in redressing racial injustice.
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SWARTZ, DAVID R. "Christ of the American Road: E. Stanley Jones, India, and Civil Rights." Journal of American Studies 51, no. 4 (October 10, 2017): 1117–38. http://dx.doi.org/10.1017/s0021875816001420.
Abstract:
This article, which emphasizes the importance of transnational history, tracks the influence of E. Stanley Jones, a missionary to India in the early twentieth century, on evangelicals in the United States. It contends that global encounters pushed Jones to hold integrated ashrams, conduct evangelistic crusades, and participate in the Congress on Racial Equality. During his time abroad, he discovered that racial segregation at home hurt the causes of missions and democracy abroad. Using this Cold War logic, Jones in turn provoked American evangelicals to consider more fully questions of racial inequality.