Journal articles: 'Christianity and politics Fiji'

1

Tanner, Adrian, and Deryck Scarr. "Fiji Politics of Illusion: The Military Coups in Fiji." Pacific Affairs 64, no. 2 (1991): 296. http://dx.doi.org/10.2307/2760009.

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Gwennap, Todd Timothy. "Christianity and Politics." Political Theology 13, no. 6 (2012): 765–67. http://dx.doi.org/10.1558/poth.v13i6.765.

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Marshall, Ruth. "Christianity, Anthropology, Politics." Current Anthropology 55, S10 (2014): S344—S356. http://dx.doi.org/10.1086/677737.

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van Fossen, Anthony B. "Politics and economics in Fiji." Bulletin of Concerned Asian Scholars 22, no. 3 (1990): 68–73. http://dx.doi.org/10.1080/14672715.1990.10413114.

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Pattison, George. "Editorial: Christianity in Politics." Modern Believing 35, no. 3 (1994): 2–3. http://dx.doi.org/10.3828/mb.35.3.2.

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Reitan, Eric. "Christianity and Partisan Politics." Logos: A Journal of Catholic Thought and Culture 2, no. 4 (1999): 82–96. http://dx.doi.org/10.1353/log.1999.0013.

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Firth, Stewart. "The Fiji Election of 2014: Rights, Representation and Legitimacy in Fiji Politics." Round Table 104, no. 2 (2015): 101–12. http://dx.doi.org/10.1080/00358533.2015.1017254.

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8

Milne, R. S., and Brij V. Lal. "Politics in Fiji: Studies in Contemporary History." Pacific Affairs 60, no. 1 (1987): 159. http://dx.doi.org/10.2307/2758874.

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Crocombe, Ron, and Robert Norton. "Race and Politics in Fiji: 2nd Edition." Pacific Affairs 64, no. 3 (1991): 443. http://dx.doi.org/10.2307/2759510.

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Kumar, Sunil, and Biman Prasad. "Politics of race and poverty in Fiji." International Journal of Social Economics 31, no. 5/6 (2004): 469–86. http://dx.doi.org/10.1108/03068290410529335.

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Hagan, Stephanie. "Race, politics, and the coup in Fiji." Bulletin of Concerned Asian Scholars 19, no. 4 (1987): 2–18. http://dx.doi.org/10.1080/14672715.1987.10409790.

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12

Howard, Michael. "Politics, Geopolitics and Development Assistance in Fiji." Practicing Anthropology 12, no. 1 (1990): 10–19. http://dx.doi.org/10.17730/praa.12.1.vr247qr0j4713873.

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The relationship between development assistance and politics remains controversial after decades of debate. While some scholars argue that all assistance is inherently political, others contend that it is possible to maintain a high degree of political neutrality or that assistance can transcend its political dimension on the basis. of more fundamental humanitarian principles. Yet others have contended that through so-called non-governmental organizations or through multilateral agencies such as those associated with the United Nations, it is possible to escape from the politics that adheres to development assistance when bilateral relations between states are involved.

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Meynell, Hugo. "Christianity, Politics and Shadia Drury." Lonergan Review 4, no. 1 (2013): 116–53. http://dx.doi.org/10.5840/lonerganreview2013416.

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14

Haldane, John J. "Christianity and Politics: Another View." Scottish Journal of Theology 40, no. 2 (1987): 259–86. http://dx.doi.org/10.1017/s0036930600017567.

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AbstractThe essay explores the relationship between Christian faith, ethical thought and political action. It examines two views of the matter. First, the autonomy thesis, advanced by writers such as Edward Norman in his Reith Lectures and elsewhere, which claims that Christianity in general is independent of political concerns, and that Church leaders in particular have no business engaging in political debate, or using their teaching authority to commend or condemn the actions of governments. Second, the commitment thesis, here derived from writings of Kenneth Leech, which maintains that fidelity to the biblical revelation involves an explicit commitment to Christian humanism, and thereby to practical opposition to capitalism and support for radical socialism.

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15

Robertson, E. H. "Book Reviews : Christianity and Politics." Expository Times 101, no. 2 (1989): 60–61. http://dx.doi.org/10.1177/001452468910100235.

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16

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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Uppal, Charu. "Fiji playing hide-and-seek with democracy." Pacific Journalism Review : Te Koakoa 14, no. 1 (2008): 228–30. http://dx.doi.org/10.24135/pjr.v14i1.936.

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From Election to Coup in Fiji, is a collection of more than 30 essays dealing with various aspects of political and social life of Fiji, gives a glimpse into issues and concerns faced by Fiji. A multiracial, multi ethnic nation that has been playing hide-and-seek with democracy and identity politics since its independence from the British.

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18

SHARMA, Neil. "Politics and primary care: A focus on Fiji." Asia Pacific Family Medicine 1, no. 2-3 (2002): 61–62. http://dx.doi.org/10.1046/j.1444-1683.2002.00023.x.

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19

Teaiwa, Teresia. "Situating Women: gender politics and circumstance in Fiji." Journal of Pacific History 50, no. 1 (2015): 99–101. http://dx.doi.org/10.1080/00223344.2014.1002965.

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Miller, Duane Alexander. "Power, Personalities and Politics." Mission Studies 32, no. 1 (2015): 66–86. http://dx.doi.org/10.1163/15733831-12341380.

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While Christianity has existed in Iran/Persia since the fourth century, if not earlier, at the middle of the twentieth century almost all Iranian Christians belonged to an ethnic minority, especially the Assyrians and the Armenians. Ethnic Iranians were almost all Muslims, and then mostly Shi’a Muslims. Since the Revolution of 1979 hundreds of thousands of ethnic Iranians have left Islam for evangelical Christianity, both within and outside of Iran. This paper seeks to explore the multifaceted factors – political, economic and technological – that have helped to create an environment wherein increasing numbers of ethnic Iranians have apostatized from Islam and become evangelical Christians. A concluding section outlines Steven Lukes’ theory of power and analyzes the growth of Iranian Christianity in the light of his theory.

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21

Johnston, Geoffrey, and Paul Gifford. "Christianity and Politics in Doe's Liberia." American Historical Review 99, no. 4 (1994): 1374. http://dx.doi.org/10.2307/2168903.

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Ekechi, Felix K., and Paul Gifford. "Christianity and Politics in Doe's Liberia." African Studies Review 38, no. 1 (1995): 151. http://dx.doi.org/10.2307/525494.

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Sullivan, Jo, and Paul Gifford. "Christianity and Politics in Doe's Liberia." International Journal of African Historical Studies 28, no. 2 (1995): 368. http://dx.doi.org/10.2307/221621.

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TONKIN, ELIZABETH. "Christianity and Politics in Doe's Liberia." African Affairs 93, no. 372 (1994): 451–52. http://dx.doi.org/10.1093/oxfordjournals.afraf.a098738.

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25

O'neil, Daniel J. "Politics and Christianity: Limitations and Opportunities." Teaching Political Science 15, no. 3 (1988): 92–97. http://dx.doi.org/10.1080/00922013.1988.9943555.

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26

Tomlinson, Matt. "PERPETUAL LAMENT: KAVA-DRINKING, CHRISTIANITY AND SENSATIONS OF HISTORICAL DECLINE IN FIJI." Journal of the Royal Anthropological Institute 10, no. 3 (2004): 653–73. http://dx.doi.org/10.1111/j.1467-9655.2004.00206.x.

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27

Lindhardt, Martin. "My God My Land. Interwoven Paths of Christianity and Tradition in Fiji." Ethnos 77, no. 2 (2012): 281–82. http://dx.doi.org/10.1080/00141844.2011.635249.

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Trnka, Susanna. "My God, My Land: Interwoven Paths of Christianity and Tradition in Fiji." Australian Journal of Anthropology 22, no. 3 (2011): 429–30. http://dx.doi.org/10.1111/j.1757-6547.2011.00160.x.

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29

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

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30

Mtetwa, Archieford Kurauone. "The Cross and Land Politics in Zimbabwe: The Forgotten Side of the Church." Advances in Social Science and Culture 4, no. 4 (2022): p1. http://dx.doi.org/10.22158/assc.v4n4p1.

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Since 1500, Christianity is the major and official religion in Zimbabwe while African Traditional Religion remains the popular religion among Zimbabweans. Such a scenario is comparable to the ancient Israelite religion; Yahweism (monotheism) being the official religion while Polytheism being the popular religion amongst the Israelites. Christianity as a religion did not bring with it land to Zimbabwe. This study will explore the position of Christianity in relation to land and land politics in Zimbabwe. Christianity is a foreign religious ideology to Zimbabwe. The advent of Christianity does not mean that Zimbabweans were short of religion. African Traditional Religion (ATR) is the indigenous religion to Africans including Zimbabweans. Christianity is of great interest in this study because it is embraced by the majority of Zimbabweans (Ruzivo, 2008, p. 28). The arrival of Christianity dates back to the 14th century. It was introduced to Zimbabwe by the missionaries. The article highlights and chronicles the less emphasized issue of religion and land politics in Zimbabwe. In this case, the religion in question is Christianity and land politics or politics of land in Zimbabwe.

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31

Mang, Pum Za. "The Karen and the Politics of Conversion." Church History and Religious Culture 96, no. 3 (2016): 325–45. http://dx.doi.org/10.1163/18712428-09603001.

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The history this essay explores confirms the claim that a combination of political backdrop, social change, tribal religion, and cross-cultural appropriation of the gospel has positively contributed to religious conversion among the ethnic Karen in Burma from their primal religion to Christianity. This essay further contends that Christianity has protected the Karen from Burman coercion and assimilation, continued to differentiate them from the Burman, and will likely protect them from Burman aggression and absorption in the future, proving the historical truth that the fate and future of the Karen are tightly bound up with Christianity. It is also observed that the Karen would have been assimilated into the religion, culture, language, and ethnicity of the Burman had they refused to convert from their ancestral religion to Christianity.

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32

Phillips, Tarryn. "The Everyday Politics of Risk: Managing Diabetes in Fiji." Medical Anthropology 39, no. 8 (2020): 735–50. http://dx.doi.org/10.1080/01459740.2020.1717489.

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33

Hellman, John, W. D. Halls, and Robert Zaretsky. "Politics, Society, and Christianity in Vichy France." American Historical Review 101, no. 4 (1996): 1225. http://dx.doi.org/10.2307/2169722.

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34

Tranvouez, Yvon, and W. D. Halls. "Politics, Society and Christianity in Vichy France." Vingtième Siècle. Revue d'histoire, no. 49 (January 1996): 161. http://dx.doi.org/10.2307/3770532.

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35

Chesnut, Andrew. "Faith Matters: Christianity, Islam, and Global Politics." International Studies Review 6, no. 2 (2004): 295–96. http://dx.doi.org/10.1111/j.1521-9488.2004.00406.x.

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36

Lichty, S. "Christianity Politics and Public Life in Kenya." Journal of Church and State 51, no. 4 (2009): 697–99. http://dx.doi.org/10.1093/jcs/csq015.

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37

Chapman, M. "Christianity and Party Politics: Keeping the Faith." Journal of Church and State 54, no. 4 (2012): 664–66. http://dx.doi.org/10.1093/jcs/css092.

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38

Haustein, Jörg. "Christianity, Politics and Public Life in Kenya." Pneuma 33, no. 1 (2011): 134–35. http://dx.doi.org/10.1163/157007411x554875.

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39

Lawson, Stephanie. "The Myth of Cultural Homogeneity and Its Implications for Chiefly Power and Politics in Fiji." Comparative Studies in Society and History 32, no. 4 (1990): 795–821. http://dx.doi.org/10.1017/s001041750001673x.

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Since Fiji's independence in 1970, a chiefly establishment drawn largely from the eastern regions of the island group has dominated the government there and, through the Alliance Party, has managed, in one way or another, to retain power in successive electoral contests until its outright defeat in the general elections of April 1987. The new government comprised a coalition of the National Federation Party (NFP), supported largely by the Fiji Indian community, and the Fiji Labour Party, which was essentially multiracial. Before the elections, Dr. Timoci Bavadra, the Labour leader, had been chosen to head the coalition. An indigenous Fijian “commoner” from the western region of Fiji, Bavadra's victory in April 1987 represented a break in a long history of eastern chiefly political predominance established and consolidated under colonial rule, and carried forward into the modern context of post-independence politics.

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40

Hennig, Anja, and Oliver Fernando Hidalgo. "Illiberal Cultural Christianity? European Identity Constructions and Anti-Muslim Politics." Religions 12, no. 9 (2021): 774. http://dx.doi.org/10.3390/rel12090774.

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This paper refers to the ambivalence of secularization in order to explain why Cultural Christianity can show both a liberal and illiberal character. These two faces of Cultural Christianity are mostly due to the identity functions that, not only faith-based religion, but a particularly culturalized version of religion, entails. Proceeding from this, it will be demonstrated here how Cultural Christianity can turn into a concrete illiberal marker of identity or a resource for illiberal collective identity. Our argument focuses on the link between right-wing nationalism and Cultural Christianity from a historical-theoretical perspective, and illustrates the latter with the example of contemporary illiberal and selective European memory constructions including a special emphasis on the exclusivist elements.

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41

Robie, David. "Noted: Poignant tale of colonialism, sexual politics." Pacific Journalism Review : Te Koakoa 14, no. 1 (2008): 234–35. http://dx.doi.org/10.24135/pjr.v14i1.938.

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When Fiji police bumbled their way through investigating the double murder of Red Cross hero John Scott—the 'angel of mercy' during the parliamentary hostage drama in May 2000—and his longtime partner Greg Scrivener, they were accused of a lack of ethics and professionalism. Legal breaches such as sub judice and contempt of court were cited by international critics. The media was also condemned.

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42

Voll, John. "Haggai Erlich.Saudi Arabia and Ethiopia: Islam, Christianity, and Politics Entwined.:Saudi Arabia and Ethiopia: Islam, Christianity, and Politics Entwined." American Historical Review 113, no. 2 (2008): 619–20. http://dx.doi.org/10.1086/ahr.113.2.619.

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43

Premdas, Ralph R., and Jeffrey S. Steeves. "Ethnic politics and inequality in Fiji: understanding the new Constitution." Journal de la Société des océanistes 96, no. 1 (1993): 63–75. http://dx.doi.org/10.3406/jso.1993.2921.

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44

Ewins, Roderick, and Brij V. Lal. "Fiji before the Storm: Elections and the Politics of Development." Pacific Affairs 74, no. 2 (2001): 299. http://dx.doi.org/10.2307/2672113.

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45

Tomlinson, Matt. "Memes and Metaculture: The Politics of Discourse Circulation in Fiji." Australian Journal of Anthropology 15, no. 2 (2004): 185–97. http://dx.doi.org/10.1111/j.1835-9310.2004.tb00251.x.

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46

Ghai, Y., and J. Cottrell. "A tale of three constitutions: Ethnicity and politics in Fiji." International Journal of Constitutional Law 5, no. 4 (2007): 639–69. http://dx.doi.org/10.1093/icon/mom030.

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47

Fer, Yannick. "Jacqueline Ryle, My God, My Land. Interwoven Paths of Christianity and Tradition in Fiji." Archives de sciences sociales des religions, no. 160 (December 30, 2012): 274. http://dx.doi.org/10.4000/assr.24717.

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48

Runesson, Anders. "puzzle and politics of historical reconstruction." Approaching Religion 12, no. 1 (2022): 4–17. http://dx.doi.org/10.30664/ar.111496.

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This essay focuses on the topic of the emergence of Christianity and Judaism as related but distinct religious traditions, as an example of a process of religious and cultural change, which has had an enormous impact on Western and other societies around the world. At the heart of this question lies what appear to be contradictions between normative practices in antiquity and those we know of today, leading us to consider the historical and hermeneutical issue of continuity and change over time; its how, when and why. Rejecting the idea that theological differences between Judaism and Christianity necessitated a ‘parting of ways’ between them, it is argued that social, political and colonial decision-making was essential to this process, and that, furthermore, a historical focus on institutional realities in the ancient Mediterranean world, including in Jewish society, will challenge many long-held assumptions about the origins not only of Christianity but also of Judaism. The general historical reconstruction offered is then applied to a specific archaeological site, Capernaum, showing how traces of the larger pattern of development from the first to the fifth century CE may be seen in the histories of two buildings in this town.

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49

Francisco, Jose Mario C. "Challenges of Dutertismo for Philippine Christianity." International Journal of Asian Christianity 4, no. 1 (2021): 145–60. http://dx.doi.org/10.1163/25424246-04010008.

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Abstract This paper concentrates on populism’s functional relationship with religion during times of crisis and how religion is instrumentalized for populist causes. Critical analysis of Philippine populism under President Rodrigo Duterte highlights often-overlooked nuances regarding populism as both disruption and reinforcement of traditional politics and its inherent institutional and religious dimensions. Though Dutertismo disrupts Manila-centric power, it reinforces traditional politics rooted in the Philippine political and cultural ethos. Moreover, because of populism’s institutional and religious dimensions, Dutertismo’s challenges to Philippine Christianity involve both its social and evangelizing missions. As institutions, Christian churches are called to a social mission that helps dismantle traditional politics. Their response involves disentangling their institutions and communities from traditional political networks and providing all Christians with political education towards the good of all, especially those oppressed by traditional politics. Dutertismo’s implicit religious perspective challenges Christianity’s evangelizing mission. Insufficiently discussed in many studies, this underlying Manichean perspective common to populists attracts many through an account of and a strategy against social suffering through the war between the good “we” versus the evil “others.” Christianity then must listen more attentively to the yearnings of the suffering people and accompany them more faithfully in the struggle for social transformation. These responses prepare Philippine Christianity to commemorate in 2021 its five-century presence.

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50

Precillia, Hanna Ladrika. "INDONESIA-FIJI BILATERAL RELATIONSHIP DEVELOPMENT THROUGH SOUTH-SOUTH COOPERATION IN 1999-2016." Sociae Polites 19, no. 1 (2018): 18–32. http://dx.doi.org/10.33541/sp.v19i1.1645.

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The use of soft power in diplomacy is essential because it minimizes the use of violence and coercion to solving a problem. This strength became the primary tool in the diplomacy of Indonesia-Fiji bilateral relations. The implementation of Indonesia's soft power is Indonesia's engagement in South-South Cooperation through technical cooperation for Fiji. This training is considered essential for Indonesia’s national interest, such as to support the territorial integrity and Indonesia's position in the South Pacific. The problem in this research is how the development of bilateral relations between Indonesia-Fiji through South-South Cooperation in 1999-2016? What is the impact of South-South Cooperation that Indonesia has made with Fiji? The research method used is qualitative with collecting data and uses the concept of Soft Power, Bilateral Relations, and International Cooperation Theory. Indonesia's bilateral relations with Fiji over the period of 1999-2016 have increased. The increase can be seen from the position of the total ranking of Fiji trade with Indonesia, which always occupies the top three in the South Pacific region. The Indonesian Government's strategy to improve bilateral relations with Fiji is to use a soft power approach in the form of technical cooperation within the South-South Cooperation Framework. This strategy has a positive impact on the political and economic fields of Indonesia. In politics, Indonesia has gained political support from Fiji about Indonesia’s territorial integrity from the separatist movement. In the area of economy, Indonesia has succeeded in opening up a new market in the agriculture sector that is selling hand tractors to Fiji and Vanuatu.

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Journal articles on the topic 'Christianity and politics Fiji'

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