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Relevant bibliographies by topics / Christianity and culture Fiji

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Academic literature on the topic 'Christianity and culture Fiji'

Author: Grafiati

Published: 11 December 2022

Last updated: 28 January 2023

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Journal articles on the topic "Christianity and culture Fiji"

1

Hoare, Frank. "Community Polarization Around Cultural Adaptation in the Liturgy in a Fiji Indian Catholic Community." Mission Studies 18, no. 1 (2001): 130–52. http://dx.doi.org/10.1163/157338301x00108.

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AbstractIn this essay, veteran Columban missionary Frank Hoare analyzes a dispute in the Fiji Indian community over the possibilities of employing hierarchically-approved, Indian adaptations to the Liturgy in a parish in Fiji. Hoare suggests that at bottom the dispute was not only about popular religiosity versus official religious practice, nor was it even about the limits of syncretism in Christian faith and practice. Rather, it was a dispute that went to the heart of power and authority structures within several of the Fiji Indian villages in the parish. Ultimately, Hoare concludes, inculturation in the Fiji Indian context needs to go beyond importing practices from Indian Christianity and translating Hindu practices for use within Christian contexts: "... a true and deep inculturation cannot result from borrowing forms from India, even if approved by ecclesiastical authorities, but will only come about through ongoing dialogue with the Fiji Indian Catholics as they try to hear and understand the gospel faith which transcends all cultures and express it in symbols and forms of their lived experience."

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Morgain, Rachel. "My God, My Land: Interwoven Paths of Christianity and Tradition in Fiji." Asia Pacific Journal of Anthropology 14, no. 3 (June 2013): 280–82. http://dx.doi.org/10.1080/14442213.2012.756802.

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Taylor, John. "The Troubled Histories of a Stranger God: Religious Crossing, Sacred Power, and Anglican Colonialism in Vanuatu." Comparative Studies in Society and History 52, no. 2 (April 2010): 418–46. http://dx.doi.org/10.1017/s0010417510000095.

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Ever the trickster, Tagaro appears and multiplies, disappears and reappears, across landscapes past and present in Vanuatu. His ancient adventures, deeds, and follies are deeply inscribed into the northern islands—on Maewo, Ambae, and Pentecost, especially—in rocks, caves, trees, and the shape of hills. In recent decades, Tagaro has journeyed more widely, by way of the conversations and texts of ni-Vanuatu religious scholars and early ethnologists, for the most part within the context of the Melanesian Mission of the Anglican Church. Like all good travelers, he always returns from his journeys transformed, carrying all of the burdens that are implicated in the engagement with otherness that journeying entails. For the Sia Raga of Pentecost Island (Taylor 2008), such fraught Oceanic crossings have split Tagaro into a seemingly contradictory figure. For some he is a benevolent God, for others a maniacal, murderous, axe-wielding foreigner. This radical ambivalence calls to mind Marshall Sahlins' description of those stranger-kings, so prevalent in the histories of neighboring Fiji and beyond, powerful figures who arrive from beyond society and who rule through acting beyond it morally, but in doing so are eventually encompassed by the people, “to the extent that their sovereignty is always problematical and their lives are often at risk” (1981b: 111). It also suggests the Deus absconditus of European Christian historiography: a largely unknown but always potentially dangerous “hidden God” that lies beyond human understanding of the covenant. In this paper I explore the troubled histories of Tagaro for what they tell us of changing local engagements with that ostensibly “Other” stranger, Christianity's God Almighty, and of the dynamics of sacred power within the continuing legacy of colonialism's culture. In doing so it demonstrates the ongoing vitality of indigenous Gods, ancestors, and culture heroes to the people of the Pacific region and beyond, and more especially their importance to understanding and negotiating social, political, and religious relations of power.

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Geffre, Claude. "CHRISTIANITY AND CULTURE." International Review of Mission 84, no. 332-333 (January 4, 1995): 17–31. http://dx.doi.org/10.1111/j.1758-6631.1995.tb02686.x.

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Lobkowicz, Nicholas. "Christianity and Culture." Review of Politics 53, no. 2 (1991): 373–89. http://dx.doi.org/10.1017/s0034670500014662.

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Christianity has influenced Western culture more than any factor save human nature itself, and yet its influence is now greatly diminished. Reactions to this have usually taken the form of a Hegelian affirmation that Christianity, having served its historical purpose, is no longer important in itself; a nostalgic conservatism which rejects the culture of modernity simply; or a revivalism which ignores it. An alternative view rests on an analysis of culture and the enlightenment process of secularization to which the Church reacted by closing in on itself until the Second Vatican Council affirmed the legitimate autonomy of the secular. The Church itself, partly to blame for secularization through its practical demystification of nature and attempt to coercively supplant all pre- and non-Christian religious experience, should engage modernity while giving witness to human dignity and promoting a more human culture. Such a constructive recovery of Christian culture must avoid both politicization and moralism.

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Shenk, Wilbert R. "Encounters with “Culture” Christianity." International Bulletin of Missionary Research 18, no. 1 (January 1994): 8–13. http://dx.doi.org/10.1177/239693939401800103.

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Oduyoye, Mercy Amba. "CHRISTIANITY AND AFRICAN CULTURE." International Review of Mission 84, no. 332-333 (January 4, 1995): 77–90. http://dx.doi.org/10.1111/j.1758-6631.1995.tb02690.x.

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Attlee, Peggy. "Christianity and Aboriginal Culture." New Blackfriars 68, no. 803 (March 1987): 126–32. http://dx.doi.org/10.1111/j.1741-2005.1987.tb01234.x.

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Tse-Hei Lee, Joseph. "Chinese Culture and Christianity." Mission Studies 25, no. 1 (2008): 152. http://dx.doi.org/10.1163/157338308x296753.

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Ranjit Singh, Thakur. "Fiji’s coup culture 1987-2006: A media perspective." Pacific Journalism Review 18, no. 2 (October 31, 2012): 167. http://dx.doi.org/10.24135/pjr.v18i2.271.

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Since attaining independence from Britain in 1970, Fiji enjoyed a period of ‘multiracial peace’ for 17 years under Ratu Sir Kamisese Mara and this gave the country the utopian slogan: ‘Fiji―the way the world should be.’ But was this really so? Beneath the notion of peace, democracy and racial unity was a racial volcano that erupted when democracy took another turn. Subsequent to the defeat of the chiefly-led Alliance Party in the 1987 election, a third-ranking military officer, Sitiveni Rabuka, staged a coup to topple a Fijian-led but Indian-dominated government. He later handed the controls back to indigenous Fijians. Since then, Fiji has never really tasted any long-lasting political peace, democracy or stability. Despite two constitutions and some five elections since the first coup, the Western concept of stable democracy has eluded Fiji. It has had four coups since 1987 and this notoriety relegated it to rogue state status with a ‘coup culture’, or as some academics and journalists have described it, became ‘coup coup land’. This article examines some issues relating to the prevalence of the coup culture in Fiji and, views them in the light of media coverage.

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Dissertations / Theses on the topic "Christianity and culture Fiji"

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Ryle, Jacqueline Lillian. "'My God, my land' : interwoven paths of Christianity and tradition in Fiji." Thesis, SOAS, University of London, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.246970.

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Nandlal, Satya. "Selection for red body colouration in Fijian hybrid tilapias." Thesis, Queensland University of Technology, 1998. https://eprints.qut.edu.au/36982/1/36982_Nandlal_1998.pdf.

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Tilapias are cultured in many paiis of the world including Fiji where they are becoming an important alternative to marine fish as a protein source. A number of tilapia species are polymorhpic for body colour. While most cultured stocks are uniformly black, red strains are considered more attractive for commercial sale in many countries. Therefore breeding programs designed to optimise red body colour via selection and or hybridisation have been developed. No such program has been tried in Fiji, yet red coloured individuals attract better prices at the market. This study trialled a mass selection program to optimise red body colour in hybrid (Oreochromis niloticus x Oreochromis mossambicus) Fijian stocks. Potential indirect effects of intensity of selection for improved coloured fish on a correlated trait (growth performance) was also assessed to determine if improved lines grew at the same rate as Control fish. The intensity of selection imposed on the Low and High selection lines reduced the amount of black spotting on red fish significantly compared to a Control line in all generations. The mean percentage of black on fishes remained relatively constant in the Control line across generations. No significant differences in growth rate among treatments (C,L and H) were observed within generations. Thus while mass selection could improve colour significantly, it did not affect growth rate adversely. The results of the current study indicate that this approach to genetic improvement of cultured tilapias in Fiji (and possibly elsewhere) has great potential and will result in better quality red fish for culture without adversely affecting growth rates.

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Degei, Sekove Bigitibau. "The Challenge to Fijian Methodism - the vanua, identity, ethnicity and change." The University of Waikato, 2007. http://hdl.handle.net/10289/2481.

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Christianity is the dominant religion in the Fiji islands today. However, this was not the case in the early eighteen hundreds. Back then, the Fijians had lived a life and culture of their own that was not known to the world. This all changed when different groups of Europeans started to arrive in the early eighteen hundreds. Of these, the group that had the most influence on the Fijians was the English Wesleyan missionaries. The result of their evangelism was the establishment of the Methodist church in 1835. This church is the dominant denomination in Christian Fiji and has been closely meshed with concepts of Fijian identity. However, the church's dominance is being challenged, partly because of the entwining of concepts of church and the vanua (land, people). Additionally the arrival of other, new denominations with their different ideologies has also affected the standing and influence of the Methodists. In this thesis the way in which the missionaries had introduced themselves to the Fijians and how they influenced and converted them to Christianity are outlined. This was not a one-way affair, where only the missionaries' ways of living and ideologies were involved. They first had to accept the structure and some of the customs of the vanua before their mission could proceed. It was found that the influence and ideologies brought by the missionaries was incorporated into the vanua ideologies and has formed the basis of what became the Fijian way of life. When Fiji became a colony of Britain in 1874, the incorporation of the vanua and Methodist Christian ideologies and structure was well established. However, all these views, and the previously accepted local views of Fijian culture, have changed in response to the challenges from the new denominations. The effect of these new approaches and ideologies on the vanua and the Methodists in Fiji is discussed. The outcome of this on-going situation is not yet clear.

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Ji, Jingyi. "Encounters between Chinese culture and christianity : a hermeneutical perspective /." Berlin : Lit, 2007. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9783825807092.

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Jang, Ucheon. "Transcendental apologetics for the Asian context religious, philosophical, and historical arguments /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Wilkins, Frances. "The old ship of Zion singing in Evangelicalism in North-East and Northern Isles Scottish coastal communities, 1859-2009 /." Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2009. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=25878.

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Obinna, Elijah Oko. "Negotiating culture : Christianity and the Ogo society in Amasiri, Nigeria." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5463.

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There have been two key difficulties concerning the study of indigenous rituals, religious conversion and change among the Igbo of South-eastern Nigeria, both before and after the missionary upsurge of the mid-nineteenth Century. First is the inadequate awareness or lack of reflexivity by some scholars regarding the resilience of the Igbo indigenous religions. Second is the neglect of oral sources and the overdependence on missionary archives. This thesis draws on field research on the Presbyterian Church of Nigeria (PCN) and the Ogo society in Amasiri. The research method follows a triangulation research design which incorporates an ethnographic methodology. This involves participant observation and interviews, thus allowing for a set of guidelines that connect theoretical paradigms to strategies of inquiry and methods for collecting empirical data. Within the Amasiri clan it is expected that every male will be initiated into the Ogo society as a means of attaining manhood as well as incorporation into the adult group. Refusal to be initiated into the society amounts to ostracisation and a loss of social relevance. The thesis examines the establishment, growth and impact of Christianity among the Amasiri clan in its different phases (colonial and post-colonial eras) - 1927-2008. It demonstrates the interaction between Amasiri indigenous religions and Christianity, in order to show how and to what extent the Ogo society has endured over time. The thesis analyses specific beliefs and ritual practices of the Ogo society and Christianity, paying close attention to the resultant tensions as well as the dynamic of acquired and lived religious identities. In view of the complex patterns of interaction between Christianity and the Ogo society, the thesis explores the following questions: What makes the Ogo society an integral part of the socio-religious life of Amasiri and what powers and identity does it confer on initiates? How are these predominantly indigenous cultural features, expressed within Christian spirituality? What effect does the construction and negotiation of religious identities have on the interaction and co-existence of Christians and members of the Ogo society? Furthermore, three themes were central to this research: the first is the gender dynamic of initiation processes into the Ogo society. The second is the pattern of religious change, identity and politics of Christianity and indigenous cultures. The third is analysing the need for and limits on effective dialogue between Christians and members of the Ogo society. The thesis raises a crucial question, whether religious conversion is partial or total repudiation of indigenous cultures. These analyses propose a viable means of negotiation between Christianity and the Ogo society in Amasiri. It sets the stage for a dialogue between Christianity and the Ogo society, a dialogue that takes the indigenous context seriously.

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Bogs, Ronald A. "Developing and implementing a lifestyle evangelism culture." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p020-0256.

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Cowan, Thomas. "Preaching biblical truth in a postmodern culture." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Stonestreet, John B. "A contemporary prolegomena for Christian worldview study." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p006-1499.

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Books on the topic "Christianity and culture Fiji"

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My God, my land: Interwoven paths of Christianity and tradition in Fiji. Farnham, England: Ashgate, 2010.

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Who do you say I am?: Interaction between Bible and culture : investigation into forms of Christianity that shape religious views on issues and practices in Fiji. Suva, Fiji Islands: Ecumenical Centre for Research, Education, and Advocacy, 2008.

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In God's image: The metaculture of Fijian Christianity. Berkeley: University of California Press, 2009.

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Fiji. Fairfield, Australia: Pascoe Pub., 1988.

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Foscarini, Roberto. Handbook on Eucheuma seaweed cultivation in Fiji. Suva, Fiji: Ministry of Primary Industries, Fisheries Division and South Pacific Aquaculture Development Project, Food and Agriculture Organization of the United Nations, 1990.

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Natasha, Khan, and Ecumenical Centre for Research, Education and Advocacy, eds. Culture and conflict: Implications for young people in Fiji. Suva, Fiji Islands: Ecumenical Centre for Research, Education, and Advocacy, 2009.

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Tradition, lotu and militarism in Fiji. Lautoka: Fiji Institute of Applied Studies, 2003.

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Ecumenical Centre for Research, Education and Advocacy., ed. Social justice in Fiji: Christian perspectives. Suva, Fiji: ECREA, 2006.

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Breese, Dave. Culture, Christianity & the Cross. Colton, Calif: World Prophetic Ministry, 1998.

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Chinese culture and Christianity. Lanham, MD: University Press of America, 2006.

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Book chapters on the topic "Christianity and culture Fiji"

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Brison, Karen J. "Kindergartens and Culture in Fiji." In Children, Social Class, and Education, 35–51. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137464088_2.

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Innes, Jr, William C. "Christianity." In Popular Culture, Religion and Society. A Social-Scientific Approach, 89–117. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-69974-1_5.

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Russell, Ford. "Christianity and Classical Culture." In Northrop Frye on Myth, 44–51. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003248873-5.

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Chia, Edmund Kee-Fook. "Asian culture and religions." In Asian Christianity and Theology, 1–16. London: Routledge, 2021. http://dx.doi.org/10.4324/9780367341619-1.

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Chua, Liana. "Introduction." In The Christianity of Culture, 1–29. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137012722_1.

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Chua, Liana. "Looking Like a Culture: Moden-ity and Multiculturalism in a Malaysian Village." In The Christianity of Culture, 33–55. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137012722_2.

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Chua, Liana. "Following the Rice Year: Adat Gawai, Past and Present." In The Christianity of Culture, 57–79. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137012722_3.

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Chua, Liana. "The Making of a “Not Yet Pure Christian” Village." In The Christianity of Culture, 81–105. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137012722_4.

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Chua, Liana. "Why Bidayuhs Don’t Want to Become Muslim: Ethnicity, Christianity, and the Politics of Religion." In The Christianity of Culture, 109–28. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137012722_5.

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Chua, Liana. "Speaking of (Dis)Continuity: Cultures of Christianity and the Christianization of “Culture”." In The Christianity of Culture, 129–52. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137012722_6.

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Conference papers on the topic "Christianity and culture Fiji"

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Zuoping, Yu. "Impacts on urban culture from modern christian architecture in Hangzhou: a case study of the former site of Young Men’s Christian Association of Hangzhou." In Seminario Internacional de Investigación en Urbanismo. Barcelona: Maestría en Planeación Urbana y Regional. Pontificia Universidad Javeriana de Bogotá, 2014. http://dx.doi.org/10.5821/siiu.5985.

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Young Men’s Christian Association (YMCA) of Hangzhou, was used to be a place of communion established for secular life by Christian organization in Hangzhou. The original buildings of YMCA of Hangzhou are nowadays protected and maintained as historic buildings. This article has analyzed the historical background, the original function, the social impact of YMCA of Hangzhou, as well as the architectural style of the buildings. Three impacts that the buildings had affected urban and social modernization of Hangzhou are concluded as follows: 1.The buildings had promoted the spread of Christian culture, so that Christianity were cognized and accepted in Hangzhou; 2.The buildings had promoted the development of social activities, especially the continuous expansion of impact from non-profit social organizations; 3.The buildings had been a record of integration process of foreign culture and Chinese local culture during the period of modernization of Hangzhou, which had represented its period features and local characteristics

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Todorovic, Natasa, Gordana Stojadinovic, Kamal AlJamal, and Miroslav Zivic. "THE MORPHOMETRIC STUDY OF THE EFFECTS OF BISPEROXOVANADIUM (BPV(PHEN)) ON NEONATAL DRG NEURONS IN CULTURE." In 1st INTERNATIONAL Conference on Chemo and BioInformatics. Institute for Information Technologies, University of Kragujevac,, 2021. http://dx.doi.org/10.46793/iccbi21.214t.

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Unlike the neurons in the CNS, the peripheral neurons have certain intrinsic regenerative capacity. After injury, peripheral neurons can switch to a cellular “state for growth”, with the expression profiles similar to early developmental stages. We looked at the changes of morphometric parameters induced in young peripheral neurons with treatments that in adult neurons have growth-stimulatory effect. The experimental treatments compared to control were: BpV (phen), an inhibitor of PTEN; and bFGF, basic fibroblast growth factor. The neurite growth was measured on cultured dissociated dorsal root ganglia neonatal neurons fixed 24h after treatment and immunostained with anti-neurofilament H (NF-H) phosphorylated antibody. FIJI Simple Neurite Tracer was used for morphometry of individual neurons. 24h post treatment, compared to control, total neurite length, length of primary and length of terminal branches, were increased by bFGF but not by BpV treatment. In all measured parameters related to the degree of branching, BpV- treated neurons had small dispersion of values and small mean values, reminiscent of literature data stating that BpV treated neurons are elongated and less branched. However, the BpV did not have a positive influence on neurite elongation, as was reported on adult neurons. In contrast, bFGF stimulated elongation of young neurons in the manner similar to the effects described on the adult neurons.

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Nicoglo, Diana. "Reflection of the events of the “Balkan” period in the Gagauz fiction." In Patrimoniul cultural: cercetare, valorificare, promovare. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975351379.32.

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The most detailed description of the “Balkan” period is found in the novel by D. Tanasoglo “Uzun Kervan”. In other genres (poetry), the poeticized image of the Balkans as the historical homeland of the Gagauz is presented to a greater extent. The main events of the “Balkan” period in the history of the Gagauzians, reflected in fiction, are: the adoption of Christianity by the Oghuz / Uzes – the ancestors of the Gagauzians, relations with the local population of the Balkans, the struggle against the Ottoman Turks, and the creation of a fictional Gagauz state called Uzi Eyalet. The authors also draw attention to the way in which changes occur in the traditional everyday culture of ancestors of the Gagauz as a result of changing economic-cultural type, and religion. In the Gagauz environment of creative people, there is a unity in the perception of the historical past associated with the presence of the ancestors of the Gagauz people in the Balkans. As a rule (with a few exceptions), the past broadcast by Gagauz writers is largely mythologized: and the writers themselves play a significant role in the process of constructing ethnicity.

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Reports on the topic "Christianity and culture Fiji"

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Siebert, Rudolf J., and Michael R. Ott. Catholicism and the Frankfurt School. Association Inter-University Centre Dubrovnik, December 2020. http://dx.doi.org/10.53099/ntkd4301.

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The paper traces the development from the medieval, traditional union, through the modern disunion, toward a possible post-modern reunion of the sacred and the profane. It concentrates on the modern disunion and conflict between the religious and the secular, revelation and enlightenment, faith and autonomous reason in the Western world and beyond. It deals specifically with Christianity and the modern age, particularly liberalism, socialism and fascism of the 2Oth and the 21st centuries. The problematic inclination of Western Catholicism toward fascism, motivated by the fear of and hate against socialism and communism in the 20th century, and toward exclusive, authoritarian, and totalitarian populism and identitarianism in the 21st. century, is analyzed, compared and critiqued. Solutions to the problem are suggested on the basis of the Critical Theory of Religion and Society, derived from the Critical Theory of Society of the Frankfurt School. The critical theory and praxis should help to reconcile the culture wars which are continually produced by the modern antagonism between the religious and the secular, and to prepare the way toward post-modern, alternative Future III - the freedom of All on the basis of the collective appropriation of collective surplus value. Distribution and recognition problems are equally taken seriously.

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