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Journal articles on the topic 'Christianity and culture – India'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

Caplan, Lionel, and Kehsari N. Sahay. "Christianity and Culture Change in India." Man 23, no. 1 (1988): 193. http://dx.doi.org/10.2307/2803071.

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Doss, M. Christhu. "Indian Christians and The Making of Composite Culture in South India." South Asia Research 38, no. 3 (2018): 247–67. http://dx.doi.org/10.1177/0262728018798982.

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While North India erupted in rebellion in 1857, South India was experiencing a range of cross-cultural contests between missionary Christianity and local converts, who protested against Indian culture being dismissed as a work of the devil. Converts in the emerging Christian communities, particularly in South India, made efforts to retain their indigenous cultural ethos as part of their lived experience. Early attempts to balance Indian identity with Christian beliefs and practices were later replicated in a second anti-hegemonic movement by claims of Indian Christians for respectful inclusion

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Robinson, Rowena. "Negotiating Traditions: Popular Christianity in India." Asian Journal of Social Science 37, no. 1 (2009): 29–54. http://dx.doi.org/10.1163/156853109x385385.

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AbstractThis paper will look at converted Christian communities on the Indian subcontinent and the emergent rich bricolage of religious traditions. A narrative of Indian Christianity takes us almost imperceptibly into the realm of cultural convergence and communication. While the concepts of 'syncretism' or 'composite culture' have framed many discussions regarding this interaction, newer perspectives have begun to emerge. Syncretism sometimes implies the harmonious interaction of different religious traditions, while ethnographies bring up a far more complicated picture of contestation and st

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Sherinian, Zoe. "Religious Encounters: Empowerment through Tamil Outcaste Folk Drumming." Interpretation: A Journal of Bible and Theology 71, no. 1 (2016): 64–79. http://dx.doi.org/10.1177/0020964316670860.

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The performance of the folk paṟai frame drum of South India is a site of religious encounter that syncretizes symbols and practices from Hinduism, Christianity, Tamil agricultural life, and Dalit liberation movements. This essay analyzes three cases of religious syncretism and indigenization of Christianity to Tamil village culture that transform the meaning of this drum from polluted to a sonic tool of liberation against caste oppression.

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Ferrara, Marianna. "Andrade, Nathanael J. (2018). The Journey of Christianity to India in Late Antiquity. Networks and the Movement of Culture." ARYS. Antigüedad: Religiones y Sociedades, no. 18 (December 14, 2020): 377. http://dx.doi.org/10.20318/arys.2020.5549.

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ANDRADE, NATHANAEL J. (2018). The Journey of Christianity to India in Late Antiquity. Networks and the Movement of Culture. Cambridge: Cambridge University Press. 312 pp., 64,46€ [ISBN 978-1-1082-9695-3] [Reseña]

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Kuzhippallil, George Thomas. "Challenging Role of the Body of Christ in the Body of India." Theology Today 77, no. 4 (2021): 408–25. http://dx.doi.org/10.1177/0040573620956663.

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With its multifaceted nature, India stands unique among nations in the world. Indian cultures accept and amalgamate differences, paradoxes, and contradictions in their own way. Based on the unwritten law of Dharma and the concept of collective whole, the fundamentalist groups project India as an organic Body. Even though Christianity works since the apostolic age, it struggles to influence the majority of Indian population and suffers threat, violence, and persecution at present. The Body of Christ must redefine its role in the Body of India.

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SHAH, Prakash. "The Difference that Religion Makes: Transplanting Legal Ideas from the West to Japan and India." Asian Journal of Comparative Law 10, no. 1 (2015): 81–97. http://dx.doi.org/10.1017/asjcl.2015.3.

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AbstractWhat is the fate of legal transplants when they arrive from one culture to another? Using the theoretical framework of legal transplantation developed by Masaji Chiba and the theory of religion developed by S.N. Balagangadhara the problem is tested with two different types of indigenous law, in Japan and India, which do not have religion. When certain kinds of legal ideas, embedded as norms within the Western culture, which is constituted by a religion, Christianity, enter non-Western cultures that do not have religion, those ideas break down, become distorted, absurd or nonsensical, a

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Naumescu, Vlad. "Pedagogies of Prayer: Teaching Orthodoxy in South India." Comparative Studies in Society and History 61, no. 2 (2019): 389–418. http://dx.doi.org/10.1017/s0010417519000094.

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AbstractThis article focuses on religious pedagogies as an essential part of the practice and the making of modern religion. It takes the case of the Syrian Orthodox communities in Kerala, South India to examine how shifts in pedagogical models and practice have reframed their understanding of knowledge and God. The paper highlights two moments of transformation—the nineteenth-century missionary reforms and twenty-first-century Sunday school reforms—that brought “old” and “new” pedagogies into conflict, redefining the modes of knowing and religious subjectivities they presuppose. For this I dr

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9

Clooney, Francis X. "Roberto de Nobili, Adaptation and the Reasonable Interpretation of Religion." Missiology: An International Review 18, no. 1 (1990): 25–36. http://dx.doi.org/10.1177/009182969001800103.

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The study of mission history introduces us to men and women whose views of Christianity and culture only partially coincide with our own, and we learn much from the differences as well as the similarities. Roberto de Nobili, SJ, a missionary in South India in the first half of the seventeenth century, is a good example: his immersion in Indian culture and his views on the necessary adaptation of the Christian message in new environments anticipated by centuries the methods and arguments of modern inculturation theory. Yet, as will be shown, his belief in the universality of reason is premodern

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Justyna Pyz. "Roberto de Nobili SJ i misja w Maduraju w latach 1606-1656." Annales Missiologici Posnanienses 24 (December 31, 2019): 59–74. http://dx.doi.org/10.14746/amp.2019.24.4.

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The Mission in Madurai 1606-1656 was a unique episode in the history of Christianity in India. During these times changing religion to Christianity meant abandoning one’s culture. Roberto de Nobili, an Italian Jesuit and founder of the mission was the ﬁ rst European to learn Sanskrit, study the scriptures of the Vedas and convert Brahmins. He allowed them to keep their social customs, which was seen as controversial by the church hierarchy. He followed these social rules himself, living the life of an Indian ascetic and thus gaining respect among higher castes. His way of separating Hinduism f

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Gupta, Charu. "Intimate Desires: Dalit Women and Religious Conversions in Colonial India." Journal of Asian Studies 73, no. 3 (2014): 661–87. http://dx.doi.org/10.1017/s0021911814000400.

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Religious conversions by Dalits in colonial India have largely been examined as mass movements to Christianity, with an implicit focus on men. However, why did Dalit women convert? Were they just guided by their men, family, and community? This paper explores the interrelationship between caste and gender in Dalit conversions afresh through the use of popular print culture, vernacular missionary literature, writings of Hindu publicists and caste ideologues, cartoons, and police reports from colonial north India. It particularly looks at the two sites of clothing and romance to mark representat

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Pachuau, Lalsangkima. "Ecumenical Church and Religious Conversion." Mission Studies 18, no. 1 (2001): 181–201. http://dx.doi.org/10.1163/157338301x00126.

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AbstractIn this article, Lalsangkima Pachuau responds to contemporary accusations in India that Christian missionaries are forcing conversions, and thereby turning Indians away from their culture. While the Indian Constitution guarantees the right to "propagate" religion, and therefore to accept the movement from one religion (e.g. Hinduism) to another (e.g. Christianity), what is important to understand that "conversion" is not primarily a call to move from one religion to another--much less to abandon one's culture--but is a movement away from self and the "world" toward God. Conversion unde

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Longkumer, Arkotong. "The power of persuasion: Hindutva, Christianity, and the discourse of religion and culture in Northeast India." Religion 47, no. 2 (2016): 203–27. http://dx.doi.org/10.1080/0048721x.2016.1256845.

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Andrews, Robyn, and Brent Howitt Otto. "Religion as capital: Christianity in the lives of Anglo-Indian youth in India." Journal of Contemporary Religion 32, no. 1 (2016): 105–18. http://dx.doi.org/10.1080/13537903.2016.1256656.

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Tandon, Shivangini. "Book Review: Pius Malekandathil, Joy L.K. Pachuau, Tanika Sarkar, ed., Christianity in Indian History: Issues of Culture, Power and Knowledge." Studies in People's History 4, no. 1 (2017): 109–11. http://dx.doi.org/10.1177/2348448917694236.

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Frykenberg, Robert Eric. "Book review: Pius Malekandathil, Joy L. K. Pachau and Tanika Sarkar (eds), Christianity in Indian History: Issues of Culture, Power and Knowledge." Studies in History 34, no. 2 (2018): 207–12. http://dx.doi.org/10.1177/0257643018762941.

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Sircar, Sanjay. "Of Christianity and Culture: Tulsi, an Indian Missionary Novel." Children's Literature Association Quarterly 25, no. 1 (2000): 3–20. http://dx.doi.org/10.1353/chq.0.1575.

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Mascarenhas, Kiran. "LITTLE HENRY'S BURDENS: COLONIZATION, CIVILIZATION, CHRISTIANITY, AND THE CHILD." Victorian Literature and Culture 42, no. 3 (2014): 425–38. http://dx.doi.org/10.1017/s1060150314000072.

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The History of Little Henry and His Bearer (1814), an Evangelical tract, was published on the heels of the Charter Act of 1813, an act of Parliament of the United Kingdom that introduced more regulation of the East India Company and legalized missionary work in India. The act implicitly rationalized expanding British dominance, invoking the moral mission to save the heathen. Little Henry captures this zeitgeist and was received enthusiastically by a readership newly interested in additional imperial expansion as a means of bringing civilization to the colonial world (Regaignon 89).

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Nikolskaia, X. D. "THE ORIGINS OF EUROPEAN INDOLOGY: BARTHOLOMEUS ZIEGENBALG’S LETTER ON INDIA." Journal of the Institute of Oriental Studies RAS, no. 3 (13) (2020): 171–80. http://dx.doi.org/10.31696/2618-7302-2020-3-171-180.

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At the beginning of the 17th century, the Danish East India Company (Dansk Østindisk Kompagni) was established in Europe. The stronghold of the Danes in India was the city of Tranquebar (Dansborg fortress). At the beginning of the 18th century, the first Lutheran missionaries landed on the Coromandel Coast. They came to India from the German city of Halle. The University of Halle at this time was a center of pietism closely associated with the “Danish Royal mission” in Southern India. This mission was funded by king Frederick IV, but from the very beginning of its existence was staffed mainly

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zendt, christina. "Marcos Zapata's Last Supper: A Feast of European Religion and Andean Culture." Gastronomica 10, no. 4 (2010): 9–11. http://dx.doi.org/10.1525/gfc.2010.10.4.9.

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In Marcos Zapata's 1753 painting of the Last Supper in Cuzco, Peru, Christian symbolism is filtered through Andean cultural tradition. Zapata was a late member of the Cuzco School of Painting, a group comprised of few European immigrants and handfuls of mestizo and Indian artists. The painters in Cuzco learned mostly from prints of European paintings, and their style tends to blend local culture into the traditional painting of their conquistadors. Imagery was the most successful tool used by the Spaniards in their quest to Christianize the Andean population. By teaching locals to paint Christ

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21

Lim, Richard. "Nathanael J. Andrade. The Journey of Christianity to India in Late Antiquity: Networks and the Movement of Culture." American Historical Review 125, no. 1 (2020): 290–91. http://dx.doi.org/10.1093/ahr/rhz653.

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KABIR, ANANYA JAHANARA. "Rapsodia Ibero-Indiana: Transoceanic creolization and the mando of Goa." Modern Asian Studies 55, no. 5 (2021): 1581–636. http://dx.doi.org/10.1017/s0026749x20000311.

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AbstractThe mando is a secular song-and-dance genre of Goa whose archival attestations began in the 1860s. It is still danced today, in staged rather than social settings. Its lyrics are in Konkani, their musical accompaniment combine European and local instruments, and its dancing follows the principles of the nineteenth-century European group dances known as quadrilles, which proliferated in extra-European settings to yield various creolized forms. Using theories of creolization, archival and field research in Goa, and an understanding of quadrille dancing as a social and memorial act, this

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Diamond, Jeffrey M., and Jeffrey Cox. "Imperial Fault Lines: Christianity and Colonial Power in India, 1818-1940." Journal of the American Oriental Society 124, no. 2 (2004): 383. http://dx.doi.org/10.2307/4132246.

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Smith, Kyle. "The Journey of Christianity to India in Late Antiquity: Networks and the Movement of Culture by Nathanael J. Andrade." Journal of Early Christian Studies 27, no. 1 (2019): 141–43. http://dx.doi.org/10.1353/earl.2019.0009.

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Spalding-Stracey, Gillian. "Review: The Journey of Christianity to India in Late Antiquity: Networks and the Movement of Culture, by Nathanael J. Andrade." Studies in Late Antiquity 3, no. 2 (2019): 302–5. http://dx.doi.org/10.1525/sla.2019.3.2.302.

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Lariviere, Richard W., and Stephen Neill. "A History of Christianity in India: The Beginnings to A. D. 1707." Journal of the American Oriental Society 105, no. 4 (1985): 784. http://dx.doi.org/10.2307/602777.

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Nielsen, Jorgen S. "The Contribution of Interfaith Dialogue toward a Culture of Peace." American Journal of Islam and Society 19, no. 2 (2002): 103–8. http://dx.doi.org/10.35632/ajis.v19i2.1954.

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Dialogue among the adherents of the major world religions has alwaystaken place, especially, but not only, among the Abrahamic faiths: Judaism,Christianity and Islam. Excellent examples of this may be found in themidst of shared histories where we are more often presented with a recordof conflicts. The high points must be the enormously rich and creative interactionswhich took place in medieval Islamic Spain and southern Italy andat various times in places as far apart as Central Asia, Baghdad, Delhi,Cairo and the Ottoman Empire.As a movement with its institutions and full-time professionals,

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Bara, Joseph. "Colonialism, Christianity and the Tribes of Chhotanagpur in East India, 1845–1890." South Asia: Journal of South Asian Studies 30, no. 2 (2007): 195–222. http://dx.doi.org/10.1080/00856400701499219.

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Oddie, Geoffrey A. "Christianity and social mobility in South India 1840–1920: A continuing debate." South Asia: Journal of South Asian Studies 19, sup001 (1996): 143–59. http://dx.doi.org/10.1080/00856409608723277.

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WIMALARATANA, WIJITAPURE. "Promotion of Cultural Tourism in Sri Lanka with Special Reference to the North Central Province." Journal of Asian Business and Economic Studies 217 (July 1, 2013): 15–41. http://dx.doi.org/10.24311/jabes/2013.217.01.

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Sri Lanka is an island in the Indian Ocean located to the south of India and separated from Indian subcontinent by a small straight. The island has been one of the major tourist attractions since antiquity. End of the protracted civil war is a blessing for the recent surge of tourist arrival and the rapid expansion of tourism facilities on the island. Although small, the island is rich in religious and cultural diversity with an immense attraction to the tourist. Buddhism is the main religion of the overwhelming majority of people even though Hinduism, Christianity and Islam are practiced side

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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, incultu

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Thorne, Susan. "Imperial Fault Lines: Christianity and Colonial Power in India, 1818-1940 (review)." Victorian Studies 47, no. 2 (2005): 295–97. http://dx.doi.org/10.1353/vic.2005.0080.

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Sick, David H. "When Socrates met the Buddha: Greek and Indian Dialectic in Hellenistic Bactria and India." Journal of the Royal Asiatic Society 17, no. 3 (2007): 253–78. http://dx.doi.org/10.1017/s1356186307007249.

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If with all these openings there had been no exchange whatever between East and West in their literary productions, it would have been strange, to say no more; and though, as I repeat, we have no tangible evidence of anything like translations, whether oriental or occidental, at that time …Those words come from one of Max Müller's last essays ‘Coincidences’, in which he listed the many points of contact between East and West in the period after Alexander the Great's invasion of Bactria and the Indus valley. Müller thought a translation of a literary work from Greek or Latin to Sanskrit or Pāli

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Lambert, Valerie. "Negotiating American Indian Inclusion: Sovereignty, Same-Sex Marriage, and Sexual Minorities in Indian Country." American Indian Culture and Research Journal 41, no. 2 (2017): 1–21. http://dx.doi.org/10.17953/aicrj.41.2.lambert.

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American Indians are often overlooked in the story of the struggle for marriage equality in the United States. Using anthropological approaches, this article synthesizes and extends scholarly knowledge about Native participation in this struggle. With sovereign rights to control their own domestic relations, tribes have been actively revising their marriage laws, laws that reflect the range of reservation climates for sexual and gender-identity minorities. Debates in Indian Country over the rights of these minorities and over queering marriage bring to the fore issues that help define the dist

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Batnitzky, Leora. "Between Ancestry and Belief: “Judaism” and “Hinduism” in the Nineteenth Century." Modern Judaism - A Journal of Jewish Ideas and Experience 41, no. 2 (2021): 194–219. http://dx.doi.org/10.1093/mj/kjab001.

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Abstract This article argues that thinking about disputed conceptions of religious conversion helps us understand the emergence of both Jewish and Indian nationalism in the nineteenth century. In today’s world, Hindu nationalism and Zionism are most often understood to be in conflict with various forms of Islamism, yet the ideological formations of both developed in the context of Christian colonialism and, from the perspectives of Jewish and Indian reformers and nationalists, the remaking of Hinduism and Judaism in the image of Christianity. Even as they internalized some aspects of Protestan

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Leppin, Hartmut. "Nathanael J. Andrade, The Journey of Christianity to India in Late Antiquity. Networks and the Movement of Culture. Cambridge, Cambridge University Press 2018." Historische Zeitschrift 311, no. 1 (2020): 140–41. http://dx.doi.org/10.1515/hzhz-2020-1256.

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Chapple, Christopher Key. "Sacrifice and Sustainability." Worldviews: Global Religions, Culture, and Ecology 12, no. 2-3 (2008): 221–36. http://dx.doi.org/10.1163/156853508x359994.

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AbstractSacrifice in the Jewish, Hellenistic, and Christian traditions involves a giving up, a surrendering of something for the sake of a greater good. Sacrifice in times past took the form of a bloody offering. In Christianity this has been replaced with the Eucharist, which promotes human conscience and adherence to a moral code. Sacrifice in the ancient Vedic traditions of India entailed the offering of an animal or the symbolic offering of a human being that correlated bodily parts to functions of society and the cosmos. Sacrifice in India in rare instances still includes the killing of a

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Cox, Jeffrey. "Converting Women: Gender and Protestant Christianity in Colonial South India, by Eliza F. Kent." Victorian Studies 49, no. 2 (2007): 348–49. http://dx.doi.org/10.2979/vic.2007.49.2.348.

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Purba, Veny, Maya Retnasary, and Yoggi Indriyansyah. "Melacak Pluralisme Agama dalam Film “PEEKAY”." Tuturlogi 1, no. 2 (2020): 107–21. http://dx.doi.org/10.21776/ub.tuturlogi.2020.001.02.3.

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Diversity or plurality such as ethnicity, race, culture, and religion become a natural thing in the community, in particular, the diversity of religions must be accepted by society. The existence of religious group differences is a very natural thing, where the group is under their own theological and legal systems. The Peekay film is one of the films that represent the diversity of religions in India, by showing how every religion worships God, and also displays the identities of each religion, such as Hinduism, Islam, Catholic Christianity, Sikhism, and Jainism. Purpose of this research is t

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Danielson, Leilah C. "“In My Extremity I Turned to Gandhi”: American Pacifists, Christianity, and Gandhian Nonviolence, 1915–1941." Church History 72, no. 2 (2003): 361–88. http://dx.doi.org/10.1017/s0009640700099881.

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American pacifists first heard of Mohandas Gandhi and his struggles in South Africa and India after World War I. Although they admired his opposition to violence, they were ambivalent about non-violent resistance as a method of social change. As heirs to the Social Gospel, they feared that boycotts and civil disobedience lacked the spirit of love and goodwill that made social redemption possible. Moreover, American pacifists viewed Gandhi through their own cultural lens, a view that was often distorted by Orientalist ideas about Asia and Asians. It was only in the 1930s, when Reinhold Niebuhr

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Palumbo, Patrizia. "BARBAROUS BRAHMINS, CONQUEST, AND ITALIAN IDENTITY IN PETRARCH'S DE VITA SOLITARIA." Forum Italicum: A Journal of Italian Studies 42, no. 1 (2008): 5–29. http://dx.doi.org/10.1177/001458580804200101.

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This essay analyzes Petrarch's views of the Indian Brahmins, elaborated by the author in De vita solitaria. In spite of the lack of previous critical attention to the subject, Petrarch's image of the Hindu sages as barbarous savages is an extremely significant repudiation of a centuries-old tradition of Christian authors, who mostly elevated the Brahmins to a model of asceticism, as opposed to the laxity of people of their own faith. Omitting the similarity between ideals of Christian and Hindu asceticism implicit in the writings of his Christian predecessors, Petrarch is able to fashion a les

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Muthuraj, J. Gnanaseelan. "A Survey of Tamil Christian writings in European libraries." Journal of the Royal Asiatic Society of Great Britain & Ireland 117, no. 2 (1985): 181–90. http://dx.doi.org/10.1017/s0035869x00138407.

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What are the primary sources for the early history of the Tranquebar mission? One depends on Danish, German and English sources, in that order of priority, because the mission was initiated by the King of Denmark, executed by German missionaries and financially supported by the English. The history of Christianity in India, however, is not equivalent to the history of mission boards and missionaries, though these are necessary components of a true understanding of the history of the Church. To be fair, equal importance should be given to the Tamil sources which have been underestimated by hist

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Samuel, Joshua. "Missionary Christianity and Local Religion: American Evangelicalism in North India, 1836–1870. By Arun W. Jones. Studies in World Christianity. Waco, Tex.: Baylor University Press, 2017. xxi + 321 pp. $59.95 hardcover." Church History 88, no. 2 (2019): 538–41. http://dx.doi.org/10.1017/s0009640719001562.

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Behera, Marina Ngursangzeli. "Mizo Beliefs and the Christian Gospel: Their Interaction with Reference to the Concepts of Health and Healing." Studies in World Christianity 20, no. 1 (2014): 39–53. http://dx.doi.org/10.3366/swc.2014.0070.

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The Mizos of northeast India have their own unique culture and society with indigenous religious beliefs that were closely linked with their everyday needs and their world-views. For the Mizos the world was inhabited by spirits, some benevolent and some evil. The evil spirits were believed to cause all kinds of illnesses and misfortunes, and in order to recover from such illnesses the evil spirits had to be placated by sacrifices known as inthawina which can be understood as ‘ceremonial cures’. The Mizos lived in fear, always afraid of evil spirits, and their religious energies were centred on

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Numark, Mitch. "TranslatingDharma: Scottish Missionary-Orientalists and the Politics of Religious Understanding in Nineteenth-Century Bombay." Journal of Asian Studies 70, no. 2 (2011): 471–500. http://dx.doi.org/10.1017/s002191181100009x.

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A consideration of colonial Bombay enriches the understanding of the activities and ideas of Christian missionaries and Orientalists in India and elucidates British conceptions of “the religions of India” and the production of colonialist knowledge. This article focuses on nineteenth-century Scottish missionary-Orientalists and examines how they and other Bombay-based Protestant missionaries understood the concept of religion, Christianity, and the structure, similitude and distinctiveness of “the religions” at the crucial moment when newly “discovered” religions were gaining recognition and a

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Patrick, G. "Book Review: Pius Malekandathil, Joy L.K. Pachuau and Tanika Sarkar (eds), Christianity in Indian History—Issues of Culture, Power and Knowledge." Indian Historical Review 44, no. 2 (2017): 335–37. http://dx.doi.org/10.1177/0376983617726661.

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Huang, Chihlien. "Notes from the Pier No. 1: On Route to “A Global Renaissance”: An f : Fabric in the “BRI: One Belt One Road”." China and the World 01, no. 04 (2018): 1850025. http://dx.doi.org/10.1142/s2591729318500256.

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This paper is actually a summary of the authors series of academic research since 1970s. It focuses on interconnectivity of civilizations with a focus on major civilizations and their impact on regional development. It is very clear that in comparison to Hinduism, Buddhism, Islam, Christianity and modern Western Civilizations, the Imperial China and its traditional civilizations did not play a profound role outside China as judged by the Kublai Khan and Zheng Hes naval expeditions to East Asia and Indian Ocean areas. Apparently, she did not make good use of the “f-shaped” maritime road either.

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Gabriel, Reuben Louis. "Migration, Human Dislocation and the Good News." Mission Studies 31, no. 2 (2014): 206–26. http://dx.doi.org/10.1163/15733831-12341334.

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At the dawn of the nineteenth century the British were keen on introducing a civilizational progress into what was perceived to be superstitious and regressing British India. Several strategies to achieve this objective were considered, of which one was to start by influencing the Indian communities that showed greatest promise and had a friendly disposition towards the British, and through their instrumentality reach the other Indian communities. The Parsees figured prominently among the handful communities the British were interested in for this purpose. Amongst nineteenth-century Christian

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Burke, Peter. "The Jesuits and the Globalization of the Renaissance." Cultural History 9, no. 2 (2020): 156–70. http://dx.doi.org/10.3366/cult.2020.0219.

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Following a brief discussion of comparative and entangled history, and of the extension of studies of the Renaissance to the world beyond Europe, this article focusses on the Jesuits as carriers of the ideas and forms of the European Renaissance to their mission stations in Asia and the Americas. In their attempts to adapt or ‘accommodate’ Christianity to the cultures of the peoples that they were attempting to convert, Jesuit missionaries made use of Renaissance humanism, rhetoric, grammar and the concern with manners and customs that was later known as ethnography. The missionaries also made

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Walsham, Alexandra. "Footprints and Faith: Religion and the Landscape in Early Modern Britain and Ireland." Studies in Church History 46 (2010): 169–83. http://dx.doi.org/10.1017/s0424208400000577.

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The idea that divine beings, holy people and magical creatures leave behind permanent marks of their immortality on the surface of the earth is common to many cultures and spiritual systems. Throughout history curious hollows, cavities, and coloured stains on stone and rock have been explained as tangible evidence of the presence and intervention of deities, saints, prophets, angels and demons. The folk motif of the miraculous impression of a foot, hand or limb finds frequent expression within Buddhism, Hinduism, Islam, Judaism and Christianity. Footprint shrines and cults abound in the Middle

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