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Journal articles on the topic 'Indian Christian theology'
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1
Sugirtharajah, R. S. "Postcolonialism and Indian Christian Theology." Studies in World Christianity 5, no. 2 (October 1999): 229–40. http://dx.doi.org/10.3366/swc.1999.5.2.229.
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Sugirtharajah, R. S. "Postcolonialism and Indian Christian Theology." Studies in World Christianity 5, Part_2 (January 1999): 229–40. http://dx.doi.org/10.3366/swc.1999.5.part_2.229.
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Tharamangalam, Joseph. "Whose Swadeshi? Contending Nationalisms among Indian Christians." Asian Journal of Social Science 32, no. 2 (2004): 232–46. http://dx.doi.org/10.1163/1568531041705068.
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AbstractThe current resurgence of Hindu fundamentalism in India is broadly situated in the search for a pan-Indian Hindu identity, and in the assertion of a pan-Indian "Hindutva" (Hindu-ness) that is claimed to be the true heritage of Indians. This discourse inevitably involves the demarcation of the "Hindu" from the "other" — minorities defined as less Indian, if not foreign. Historical grievances are constructed against them and used to justify attacks on them. These "others", however, have their own discourses, their own constructions of identities, and their own articulations of historical grievances; and these are not necessarily defensive, or reactions to the Hindu fundamentalist discourse. This paper discusses the nationalist discourse of Indian Christians during the anti-colonial struggles and in the post-colonial era; an era that contained not only a rejection of Western colonial domination, but also a critique of Western hegemony over Christianity itself. Included in this discourse are the celebration of indigenous Christian traditions on the one hand, and the "Inculturation" (or simply, Indianization) of Christianity in such areas as the liturgy and even theology. Ironically, however, this process, spearheaded by the "upper caste" Christian elite, led to an oppositional discourse of the subaltern "lower caste" Christians, who resent what they see as "Sanskritization" or even "Brahminization". They have attempted to formulate their own forms of inculturation, including a sophisticated Dalit Theology. This paper examines the dialectic of these discourses, situating these in their specific historical, local-global contexts.
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Ronnevik, Andrew. "Dalit Theology and Indian Christian History in Dialogue: Constructive and Practical Possibilities." Religions 12, no. 3 (March 10, 2021): 180. http://dx.doi.org/10.3390/rel12030180.
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In this article, I consider how an integration of Dalit theology and Indian Christian history could help Dalit theologians in their efforts to connect more deeply with the lived realities of today’s Dalit Christians. Drawing from the foundational work of such scholars as James Massey and John C. B. Webster, I argue for and begin a deeper and more comprehensive Dalit reading and theological analysis of the history of Christianity and mission in India. My explorations—touching on India’s Thomas/Syrian, Catholic, Protestant, and Pentecostal traditions—reveal the persistence and complexity of caste oppression throughout Christian history in India, and they simultaneously draw attention to over-looked, empowering, and liberative resources that are bound to Dalit Christians lives, both past and present. More broadly, I suggest that historians and theologians in a variety of contexts—not just in India—can benefit from blurring the lines between their disciplines.
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O’Connor, Dan. "Book Review: Indian Christian History and Theology: Robin Boyd, Beyond Captivity: Explorations in Indian Christian History and Theology." Expository Times 127, no. 3 (November 30, 2015): 147. http://dx.doi.org/10.1177/0014524615602157b.
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Tennent, Timothy C. "Contextualizing the Sanskritic Tradition to Serve Dalit Theology." Missiology: An International Review 25, no. 3 (July 1997): 343–49. http://dx.doi.org/10.1177/009182969702500307.
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The contemporary theological scene in India has distanced itself from the Sanskritic theological tradition because of its long association with Brahminical dominance in disenfranchising many Indian people groups. However, there is ample evidence that the Sanskritic tradition has also been used as a powerful Dalit-like theology form the “underside.” This article examines the contributions of Indian Christian theologians who used the Sanskritic tradition and explores the historic use of the Sanskritic tradition within the Indian tradition, both secular and sacred. The article urges Dalit theologians to reconsider the usefulness of the Sanskritic tradition as a contextual aid which may provide deeper foundations for a people's theology in India.
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Daniel, Rajinder. "Book Review: Readings in Indian Christian Theology 1." Theology 97, no. 775 (January 1994): 46–47. http://dx.doi.org/10.1177/0040571x9409700110.
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Reynolds, Justin. "From Christian anti-imperialism to postcolonial Christianity: M. M. Thomas and the ecumenical theology of communism in the 1940s and 1950s." Journal of Global History 13, no. 2 (June 21, 2018): 230–51. http://dx.doi.org/10.1017/s1740022818000062.
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AbstractThis article uses the early thought and career of the Indian Mar Thoma Christian and Marxian theologian M. M. Thomas to investigate the connections between ecumenism’s theology of communism and its engagements with anti-colonial politics and decolonization in the 1940s and 1950s. The article situates Thomas’ efforts to reconcile Marxian doctrine with Christian faith within the movement’s institutional practices for combating the entropic effects of modern secular civilization and Cold War polarization. Tracing Thomas’ ascent from Christian Marxist youth circles in south India to leadership positions in the World Student Christian Federation and the World Council of Churches, the article highlights the central role of his theology in establishing ‘revolutionary’ postcolonial social transformation as the object of Christian global governance in the post-war era.
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Remias, Yesudasan. "Cognitive Metaphor Theory Integrated into Comparative Theology." International Journal of Asian Christianity 3, no. 2 (September 3, 2020): 169–83. http://dx.doi.org/10.1163/25424246-00302005.
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Abstract The emergence of the new comparative theology in the west has greatly benefitted from Indian Vedic texts and related ones. Despite their extensive use for western theological reflection, comparative theology, however, has not come to the limelight in India, since most of the western initiatives have been perceived to be camouflaged missionary efforts. This paper proposes the cognitive metaphor theory as a fitting supplement to comparative theology. I argue that combining both has much to offer to study, learn, and relate religions in the multi-religiously coexisting context of India. I explore its possibilities and challenges and address how new comparative theology stays distinct from its nineteenth-century efforts in terms of bridging religious traditions by learning from them. This paper draws much from my own experiences, insights, and studies as a native of Indian culture, brought up in Christian tradition. My studies and researches are focused on comparative theology developed through the lens of cognitive metaphor theory.
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Sebastian, J. Jayakiran. "Fragmented Selves, Fragments of the New Story: Panikkar and Dalit Christology." Exchange 41, no. 3 (2012): 245–53. http://dx.doi.org/10.1163/157254312x650586.
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Abstract The question regarding the interconnection between the writings of those considered to have focused on a ‘Brahmanical’ way of doing Indian-Christian theology and those who have taken seriously the reality of the marginalization of the vast majority of Indian-Christians who come from the Dalit background and contributed to the emergence of Dalit theology is an important one. In his voluminous writings, has Panikkar overlooked or ignored the pathos of Dalits and failed to acknowledge the contribution of Dalit experience to the theological enterprise? This article is an attempt to read both Panikkar and Dalit theologians and ask as to whether at least some recognition of convergence is at all possible.
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Shokhin, Vladimir K. "Philosophical Theology and Indian Versions of Theodicy." European Journal for Philosophy of Religion 2, no. 2 (September 23, 2010): 177–99. http://dx.doi.org/10.24204/ejpr.v2i2.373.
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Comparative philosophical studies can seek to fit some Eastern patterns of thought into the general philosophical framework, or, on the contrary, to improve understanding of Western ones through the view “from abroad”. I try to hit both marks by means of establishing, firstly, the parallels between Indian versions of theodicy and the Hellenic and Christian ones, then by defining to which of five types of Western theodicy the Advaita-Vedānta and Nyāya versions belong and, thirdly, by considering the meaning of the fact that some varieties of Western theodicy, like the explanation of evil by free will and Divine dispensation aiming at the improvement of man, have Indian counterparts while others lack them. Some considerations concerning the remainders of primordial monotheisms (“an argument from theodicy”) under the thick layers of other religious world-outlooks are also offered to the reader at the end of the article.
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Clarke, Sathianathan. "The Jesus of Nineteenth Century Indian Christian Theology: An Indian Inculturation with Continuing Problems and Prospects." Studies in World Christianity 5, no. 1 (April 1999): 32–46. http://dx.doi.org/10.3366/swc.1999.5.1.32.
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Clarke, Sathianathan. "The Jesus of Nineteenth Century Indian Christian Theology: An Indian Inculturation with Continuing Problems and Prospects." Studies in World Christianity 5, Part_1 (January 1999): 32–46. http://dx.doi.org/10.3366/swc.1999.5.part_1.32.
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Rennie, Bryan. "Mircea Eliade’s Understanding of Religion and Eastern Christian Thought." Russian History 40, no. 2 (2013): 264–80. http://dx.doi.org/10.1163/18763316-04002007.
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This article introduces Mircea Eliade. His biography and his understanding of religion are outlined and the possibly formative influence of Eastern Orthodoxy is considered, as are recent publications on the issue. His early essays present Orthodoxy as a mystical religion in which, without some experience of the sacred, profane existence is seen as meaningless and he later identified this same basic schema in all religion. Orthodox theologians Vladimir Lossky and Dumitru Stăniloae are inspected for similarities to Eliade. Ten consonances between Eliade’s thought and Orthodox theology are considered. However, dissonances are also noted, and for every potential Orthodox source of Eliade’s theories there is another equally credible source, causing a controversy over the formative influences of his Romanian youth as opposed to his later Indian experience. It is suggested that Eliade gained insight from Orthodoxy, but that this was brought to consciousness by his sojourn in India. Theology in the form of categorical propositions is present in the Eastern Church but exists alongside other equally important expressions in the visual, dramatic, and narrative arts. The Eastern Church as a multi-media performative theater prepared Eliade to apprehend religion as inducing perceptions of the “really real”—creative poesis exercising a practical influence on its audience’s cognitions. Orthodoxy is a tradition in which categorical propositions had never come to dominate the expression of the sacred, and Eliade wrote from a vantage point on the border, not only between East and West, but also between the scholar and the artist.
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Kang, Chris. "Emptiness and Presence in a Non-substantialist Formulation of Trinitarian Doctrine." Journal of Reformed Theology 12, no. 2 (August 8, 2018): 127–42. http://dx.doi.org/10.1163/15697312-01202010.
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AbstractThis paper examines the ideas of emptiness (śūnyatā) and presence (svabhāva) in the discourses of Indian Madhyamika thinkers in comparison with the work of prominent Kyoto School philosopher and key figure in Buddhist-Christian dialogue, Masao Abe (1915–2006). Madhyamika’s negative dialectic and Abe’s oeuvre are applied to the trinitarian theology of Scottish theologian and churchman Thomas Forsyth Torrance (1913–2007), even as Torrance’s oeuvre is allowed to recast and illuminate notions of emptiness in light of the trinitarian faith. In this movement of ideas, the dynamic interpretations and reinterpretations of the doctrine of emptiness by Indian thinkers are brought to bear on Abe’s thought and, in turn, on Torrance’s trinitarian theology. In this way, the metaphysical basis of trinitarian doctrine is drawn into sharper focus even as an emptiness-based, non-substantialist, onto-relational theology of the Trinity emerges as a potentially viable account of the nature of the triune Godhead.
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Goodwin, Bonni, Angela Pharris, and Dallas Pettigrew. "Reframing the Orphan Mandate." Social Work & Christianity 47, no. 3 (April 24, 2020): 33–49. http://dx.doi.org/10.34043/swc.v47i3.111.
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Caring for the orphan is a biblical mandate for those who follow the Christian faith tradition. Yet, far too often, this charge has led to coercion and exploitation of marginalized populations. This manuscript will examine this phenomenon through the adoption of Indigenous people starting in colonial America, when Christian missionaries from Europe believed it was their spiritual obligation to “save” young Indigenous children from their “heathen” culture. This belief still shapes many adoption practices today. The Indian Child Welfare Act (ICWA) is presented as a step towards legal reparations for the harm done to Indigenous people during this time period. The idea of reparations is discussed as a vital step towards another Christian biblical mandate calling for active repair of broken relationships. Ultimately, this manuscript concludes with an application of the model of praxis from liberation theology to reframe how Christian social workers may approach caring for the orphan.
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Kim, Kirsteen. "Robin Boyd. Beyond Captivity: Explorations in Indian Christian History and Theology, reviewed by Kirsteen Kim." Studies in World Christianity 22, no. 2 (August 2016): 173–74. http://dx.doi.org/10.3366/swc.2016.0151.
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Fárek, Martin, and Pavel Horák. "Magic between Europe and India: On Mantras, Coercion of Gods, and the Limits of Current Debates." Religions 12, no. 2 (January 29, 2021): 87. http://dx.doi.org/10.3390/rel12020087.
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Several scholars have criticized the efforts to explain Indian mantras as spells, but much is left to clarification. Why do submission-versus-coercion characterizations keep reoccurring, albeit disputed? Why does the difference between this-worldly and other-worldly goals also keep its important role in discussions about mantras? Furthermore, how are these ideas tied to analyses of the beliefs of practitioners? We identify three main positions concerning mantras: They are explained as spells, prayers, or both at the same time. However, the criteria for determining whether mantras are magical practices or religious practices apparently allow for characterizing the very same mantra as either of the two or even as ‘magico-religious’. The general theories of magic are not able to explain this problem. In the last part of this article, we analyse the role that the concept of supernatural powers plays in the debates. It was a whole structure of interconnected ideas, deeply rooted in Christian belief in a biblical God and fallen angels, which formulated the dominant characterization of magical practices in modern scholarship on India. We propose a three-step scheme which shows how the originally coherent account of Christian theology gradually dissolved into a set of problematic ideas that have typified discussions of Indian mantras over the last six or more decades.
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Im, Yeeyon. "The Old Man in Purgatory: The Indian Part in Yeats's Vision of Salvation." Comparative Critical Studies 14, no. 2-3 (October 2017): 251–68. http://dx.doi.org/10.3366/ccs.2017.0238.
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This essay examines Yeats's Purgatory via A Vision, in an attempt to understand his view of salvation in particular relation to Indian philosophy. Read from a Christian perspective, Purgatory may be a work far from purgation, as T. S. Eliot once complained. I wish to show in this essay that Purgatory indeed places emphasis on purgation by a negative example, if in a different way from the Catholic one. Yeats denies the linear eschatology of Christian theology as well as its doctrine of salvation in eternal heaven. In A Vision, Yeats explains his view of the afterlife of the soul, which involves purgation through ‘the Dreaming Back’. The special treatment of the Old Man renders Purgatory a meta-purgatorial play that mirrors the Dreaming Back of his mother's spirit in the Old Man's, intensifying the theme of purgation. Purgatory effectively dramatizes the inability to forgive and cast out remorse: the impossibility of nishikam karma, or selfless action, to borrow Sanskrit terms, which is essential for Yeatsian salvation. Finally, I would also emphasize Yeats's deviation from the Hindu wisdom, which makes Yeats's vision uniquely his own.
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Lied, Laurel. "Danish Catechism in Action? Examining Religious Formation in and through Erik Pontoppidan'sMenoza." Studies in Church History 55 (June 2019): 225–40. http://dx.doi.org/10.1017/stc.2018.29.
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In 1737 Erik Pontoppidan, a Danish bishop of pietist leanings, published a Lutheran catechism,Sandhed til Gudfrygtighed(Truth unto Godliness), which became the Church of Denmark's official catechism for the following fifty years, with new editions being printed in Norway into the twentieth century. For a figure largely overlooked by modern scholarship, he has enjoyed an extraordinarily lengthy influence over Christian formation in Scandinavia and in Norwegian immigrant communities in the USA. Pontoppidan not only left behind this ‘official’ programme of Christian education, but also an unofficial blueprint,Menoza(1742–3). Thisopbyggelse(‘edifying’) novel recounts the conversion of an imaginary Indian prince, Menoza, and his subsequent travels around Europe.Menozamight even be said to offer its readers an alternative or additional Lutheran catechism in literary form. This article examines Menoza's Christian formation in the light of Pontoppidan's official catechism. Which topics of the catechism receive emphasis or are downplayed? Does the progression and linking of doctrinal topics match the catechism's layout or does the author restructure Christian theology for pedagogical purposes? The article also considers the non-doctrinal elements of the characters’ catechesis, especially in relation to pietist expectations regarding conversion. What indoctrination, intentional or unintentional, into the vocabulary and experience of pietist culture did Pontoppidan offer his Scandinavian readers?
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Ward, Keith. "God as Creator." Royal Institute of Philosophy Lecture Series 25 (March 1989): 99–118. http://dx.doi.org/10.1017/s0957042x00011275.
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‘In the beginning God created the heaven and the earth’ (Genesis 1.1). For millions of Jews, Christians and Muslims this has been a fundamental article of belief. Nor is it unknown in the classical Indian traditions. The Upanishads, taken by the orthodox to be ‘heard’, not invented, and to be verbally inerrant, state: ‘He desired: “May I become many, may I procreate” … He created (or emanated) this whole universe’ (Taittiriya Upanishad, 6). The belief that everything in the universe is brought into being by an act of will or desire on the part of one uniquely uncreated being is widespread and fundamental in religion. Historians of religion generally suppose that it is a rather late belief in the Biblical tradition, having developed from an earlier stage at which Jahweh was one tribal deity among others. By the time of the major prophets, however, the notion was firmly established that there is only one God, creator of everything other than himself. Christian theologians always seem to have had a great interest in conceptual problems, and the idea of creation has proved a very fruitful one for generating philosophical puzzles. Those puzzles are still of great theoretical interest, and I shall consider some of them with reference to the work of Augustine and, to a lesser extent Thomas Aquinas. Their views have been so influential that they may fairly be called ‘classical’, in Christian theology.
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Karotemprel, Sebastian. "Book Review: Practice and Theology of Interreligious Dialogue: A Critical Study of the Indian Christian Attempts since Vatican II." International Bulletin of Missionary Research 22, no. 1 (January 1998): 45–46. http://dx.doi.org/10.1177/239693939802200126.
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Basu Roy, Tiasa. "Intertwining Christian Mission, Theology, and History: A Case Study of the Basel Mission among the Thiyyas and Badagas of Kerala, 1870–1913." Religions 12, no. 2 (February 15, 2021): 121. http://dx.doi.org/10.3390/rel12020121.
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For centuries, various denominations of Christian missionaries have contributed in a larger way towards the spread of Christianity among the people of Indian sub-continent. Each Church had its own principles of preaching the word of God and undertook welfare activities in and around the mission-stations. From establishing schools to providing medical aids, the Christian missionaries were involved in constant perseverance to improve the ‘indigenous’ societies not only in terms of amenities and opportunities, but also in spiritual aspects. Despite conversion being the prime motive, every Mission prepared ground on which their undertakings found meanings and made an impact over people’s lives. These endeavours, combining missiological and theological discourses, brought hope and success to the missionaries, and in our case study, the Basel Mission added to the history of the Christian Mission while operating in the coastal and hilly districts of Kerala during the 19th and the 20th centuries. Predominantly following the trait of Pietism, the Basel Mission emphasised practical matters more than doctrine, which was evident in the Mission activities among the Thiyyas and the Badagas of Malabar and Nilgiris, respectively. Along with addressing issues like the caste system and spreading education in the ‘backward’ regions, the most remarkable contribution of the Basel Mission established the ‘prototype’ of industries which was part of the ‘praxis practice’ model. It aimed at self-sufficiency and provided a livelihood for a number of people who otherwise had no honourable means of subsistence. Moreover, conversion in Kerala was a combination of ‘self-transformation’ and active participation which resulted in ‘enculturation’ and inception of ‘modernity’ in the region. Finally, this article shows that works of the Basel Mission weaved together its theological and missiological ideologies which determined its exclusivity as a Church denomination.
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Scharlieb, Mary. "1920 Problems of marriage and sexual morality: the Lambeth Conference." Theology 123, no. 4 (July 2020): 248–53. http://dx.doi.org/10.1177/0040571x20934022.
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This article by Dame Mary Scharlieb (1845–1930) addresses issues on marriage and sexuality raised at the 1920 Lambeth Conference of Anglican Bishops. It is likely that she had a strong influence on the Bishop of London on medical issues, and, through him, on the resolutions on marriage and sexuality at this Conference. Her article, published in Theology in November 1920, is clearly a piece of its time and reflects a fascinating mixture of pro-women and conservative ethical views, tempered by her understanding of medical science as it was then: for example, she and the bishops at the Conference strongly opposed the use of contraception even within marriage (ten years later the Lambeth Conference dropped this opposition). Mary Scharlieb was a pioneer female gynaecologist. Raised as an Evangelical, she became an Anglo-Catholic after her marriage to a British lawyer who was employed in Madras. Her medical training, prompted by the lack of medical help for Indian women, began at the Madras Christian College but was completed at Mrs Garrett Anderson’s London School of Medicine for Women, leading to her appointment at the Royal Free Hospital in 1902. Her husband stayed working in India until his death, while she worked as a gynaecologist in London. She was created a Dame two years before her death. Editor.
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Gradie, Charlotte M. "Discovering the Chichimecas." Americas 51, no. 1 (July 1994): 67–88. http://dx.doi.org/10.2307/1008356.
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The European practice of conceptualizing their enemies so that they could dispose of them in ways that were not in accord with their own Christian principles is well documented. In the Americas, this began with Columbus's designation of certain Indians as man-eaters and was continued by those Spanish who also wished to enslave the natives or eliminate them altogether. The word “cannibal” was invented to describe such people, and the Spanish were legally free to treat cannibals in ways that were forbidden to them in their relations with other people. By the late fifteenth century the word cannibal had assumed a place in the languages of Europe as the latest concept by which Europeans sought to categorize the “other.” As David Gordon White has shown, by the time the Spanish discovered America, barbarians were an established component of European mythology, history and theology as well as popular thought, and the categories Europeans employed to describe outsiders date as far back as the Greeks and the Egyptians before them. Therefore, it is not surprising that when they reached Mexico the Spanish easily adopted a word from Nahuatl to describe the Indian peoples of the north whom they believed to be barbarians. This word, chichimeca, which both designated and defined in a very particular way the native peoples of the north Mexican frontier, assumed in Spanish the credibility of longstanding native use, although as we shall see, this was not entirely justified.
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Furani, Khaled. "Said and the Religious Other." Comparative Studies in Society and History 52, no. 3 (June 18, 2010): 604–25. http://dx.doi.org/10.1017/s0010417510000320.
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Whether observed in French laïcité, Kemalist Turkey, Kantian political theory, Western Christian theology, or North Indian classical music, the presence of modern secularity has been demonstrably complex (Asad 2003; Bakhle 2008; Blumenberg 1985; Connolly 1999; Navaro-Yashin 2002). My purpose in this essay is to further examine the intricacies of the modern secular, specifically its relation with what it deems “religious.” My focus will be Edward Said, whose paradigmatic engagement in secular, critical, and comparative inquiry makes his work an ideal place to investigate the modern apparition of the secular. It is widely acknowledged that Orientalism (1979) led to a profound transformation of entire fields of inquiry in the humanities and social sciences, and even the creation of new ones. Said's work as a practice of criticism has been instrumental in addressing the affinities between forms of knowledge and domination, especially in their colonial variety. However, studies of his writings have only recently begun to address the topic of modern secularism in his work, which will be at the center of this paper (e.g., Mufti 2004; Hart 2000; Anidjar 2006; Apter 2004; Robbins 1994; Gourgouris 2004).
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Satyavrata, Ivan Morris. "A Critical Examination of the ‘Fulfilment’ Concept in the Christian Understanding of other Religions in Indian Christian Thought, with special reference to the Contribution of Krishna Mohan Banerjea and Sadhu Sundar Singh to Protestant Fulfilment Theology." Transformation: An International Journal of Holistic Mission Studies 19, no. 2 (April 2002): 150. http://dx.doi.org/10.1177/026537880201900210.
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Anthony, David Henry. "Max Yergan, Marxism and Mission during the Interwar Era." Social Sciences and Missions 22, no. 2 (2009): 257–91. http://dx.doi.org/10.1163/187489309x12537778667273.
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AbstractFrom 1922 through 1936 Max Yergan, an African-American graduate of historically Black Shaw University in Raleigh, North Carolina represented the North American YMCA in South Africa through the auspices of the Student Christian Association. A student secretary since his sophomore year in 1911, with Indian and East African experience in World War One, Yergan's star rose sufficiently to permit him entry into the racially challenging South Africa field after a protracted campaign waged on his behalf by such interfaith luminaries as Gold Coast proto nationalist J.E.K. Aggrey and the formidable Dr. W.E.B. Du Bois. Arriving on the eve of the Great Rand Mine Strike of 1922, Yergan's South African years were punctuated by political concerns. Entering the country as an Evangelical Pan-Africanist influenced by the social gospel thrust of late nineteenth and early twentieth century American Protestantism that reached the YMCA and other faith-friendly but nondenominational organizations, Yergan became favorably disposed to Marxist and Marxist-Leninist doctrine in the course of his South African posting. Against the backdrop of the labor agitation of the post World War One era and the expansion and transformation of the South African Communist Party that occurred during the mid to late nineteen twenties, Yergan's response to what he termed "the appeal of Communism" made him an avatar of a liberation theology fusing Marxist revolution and Christianity. This paper details some of the trajectory of that momentous and profound personal evolution.
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Forman, Charles W. "Book Review: Fully Indian—Authentically Christian: A Study of the First Fifteen Years of the NBCLA (1967–1982), Bangalore, India, in the Light of the Theology of its Founder, D. S. Amalorpavadass." Missiology: An International Review 21, no. 2 (April 1993): 235. http://dx.doi.org/10.1177/009182969302100221.
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Sparks, Garry. "The Use of Mayan Scripture in the Americas’ First Christian Theology." Numen 61, no. 4 (June 9, 2014): 396–429. http://dx.doi.org/10.1163/15685276-12341330.
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This study examines the work of the Dominican Friar Domingo de Vico, specifically his theology of or for the “Indians,” the Theologia Indorum, written originally in K’iche’ Maya in 1553–1554. While scholarship in recent decades has focused on the first post-contact writings by autochthonous Americans, particularly the Popol Wuj, or Mayan “Council Book,” and the early impact of Hispano-Catholicism, little attention has been paid to the influence of indigenous religion on colonial Christianity. Therefore, this study critically examines the first use of Mayan myths in Christian literature for a more nuanced understanding of the mutual dynamics between missionaries and the missionized as well as the distinctions between missionary translation strategies in the early formative decades of first contact.
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Thomas, Norman E. "Liberation for Life: A Hindu Liberation Philosophy." Missiology: An International Review 16, no. 2 (April 1988): 149–62. http://dx.doi.org/10.1177/009182968801600202.
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Hinduism has its own liberation theology (or philosophy). It has its roots in understandings of liberation ( moksha) and release ( mukti) in classic Hinduism. This article is a survey of the ideal of liberation in life ( jivanmukti) as found in the thought of the Vedanta philosopher Shankara, in the Shaiva Siddhanta beliefs and devotional practices of South India, and in the social ethic of Swami Vivekananda and Mohandas Gandhi. Evaluations by contemporary Indian theologians suggest points of encounter between Hindus and Christians holding liberation theologies.
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Constable, Philip. "Alexander Robertson, Scottish Social Theology and Low-caste Hindu Reform in Early Twentieth-century Colonial India." Scottish Historical Review 94, no. 2 (October 2015): 164–206. http://dx.doi.org/10.3366/shr.2015.0256.
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This article analyses the social theology and practice of Scottish presbyterian missionaries towards hinduism in early twentieth-century western India. It reveals a radical contrast in Scottish missionary practice and outlook with the earlier activities of Alexander Duff (1806–78) in India from 1829 to 1864 as well as with contemporaneous discourse on non-christian religion and ethnicity which was prevalent at home in Scotland. The article argues that Scottish presbyterian missionaries selectively adapted and elaborated radical social theology from late nineteenth and early twentieth-century Scotland to deal with the hindu socio-religious out-casting and economic exploitation that they experienced during their christian proselytisation in early twentieth-century western India. In particular, the article analyses the social theology of the United Free Church missionary Reverend Alexander Robertson, who lived and worked in western India from 1902 to 1937. Robertson sought to re-invent and apply radical Scottish social theology to the material development and religious conversion of Dalit or impoverished out-caste hindu populations in western India. The article also contrasts this Scottish missionary social theology and practice with the secular Edwardian Liberal ideas of Benjamin Seebohm Rowntree (1871–1954), which Robertson's colleague and colonial administrator, Harold H. Mann (1872–1961) sought to implement towards Dalit people when he was Agricultural Chemist of Bombay Presidency after 1907 and Director of Agriculture for the Bombay Presidency in Pune from 1918 to 1927. In this context, the article argues more broadly that popular Orientalist discourse on non-christian religion and ethnicity at home in Scotland and perceptions of a subordinate Scottish relationship with the London metropole conceal the radical dimensions of Scottish identity within empire and the ways in which the interaction of radical practices between imperial peripheries like Scotland and India conditioned imperial development.
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Haque, Amber. "Current Systems in Psychology." American Journal of Islam and Society 18, no. 4 (October 1, 2001): 143–39. http://dx.doi.org/10.35632/ajis.v18i4.1987.
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This book is about systems in psychology. A system generally consistsof theoretical propositions and their methodologies. Most systems ofpsychology, the author contends, have a theoretical orientation, but somedo not have coherence and unity. As far as methodology is concerned, somesystems use an eclectic approach, while others use a limited set of methodsin their inquiry into human behavior and mental processes. The authordefines a system as "an orderly and logical construction for dealing withdata and theories of the subject in a unified and coherent manner; it usesa set of postulates (even if implicitly) and usually a single methodology"(p. 4). The book consists of eight parts with 14 chapters. Altogether, ten major and six additional systems are described in various chapters thatare packed with not only historical perspectives but a thorough and criticalanalysis as well. Additionally, an evaluative summary of each system, itscontributions to psychology and relationship with other systems, is alsogiven.Part I covers an introduction to the systems, the historical backgroundand the logic of science. After the introductory chapter, which is anoverview of the whole book, chapter 2 presents a sketch of the olderconcepts in psychology, starting from the time of hunter-gatherers andherders to Hellenic Greeks. Together with the early and non-westerncivilizations (e.g., Mesopotamian, Egyptian, Chinese, and Indian), thischapter covers aspects of the Naturalistic Psychology of Socrates, Plato,and Aristotle. The author examines the origin of mind-body dualism duringthese stages of developments. It is pointed out that in the western world, themind-body phenomenon first appeared in the first or second century BC inAlexandria when the study of nature was abandoned. Aristotle emphasizedthe interaction of organism and environment, rather than internal factors, asde- g forces for the individual. The term "psyche" was coined afterthis period, when the intellectuals and the Christian theologians turnedinward, looking for explanations of human behavior, and this conventiondominated throughout the middle ages. Although natural sciences freedthemselves from theology, psychology remained bound to it until it got theattention of philosophy. The author says that the classical systems inpsychology until early 1960s were primarily reactions to these age-oldquestions. He also briefly explains the concept of the "Logic of Science"while describing terms like mental constructs, its typtypes, criteria, the mindbodydualism, and reductionism ...
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Walters, Albert Sundararaj. "Anglican National Identity: Theological Education and Ministerial Formation in Multifaith Malaysia." Journal of Anglican Studies 6, no. 1 (June 2008): 69–87. http://dx.doi.org/10.1177/1740355308091388.
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ABSTRACTMalaysia became an independent nation in 1957 and has grown dramatically in prosperity since that time. The main groups in this ethnically diverse nation are Malays (65 per cent) Chinese (26 per cent) and Indians (7.7 per cent). Sixty per cent of the population are Muslim which is the official religion of the nation. Christians represent about 9 per cent of the population and there are 80,000 Anglican members. There has been political pressure against Christians in recent years and there is growing concern about the position of minority religious groups. Anglicans came with the British, though indigenous mission was the work of Indian and Chinese Christians. Theological education is mainly focused on the Seminari Theoloji Malaysia where a holistic curriculum has been developed. A sense of Anglican identity is developing in relation to the context in Malaysia but this has hindered clarity on the nature of the Anglican heritage. The challenges facing the Anglican Church in Malaysia are identified.
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Clooney, Francis X. "Introduction to Comparative Theology in Australia and Asia." International Journal of Asian Christianity 3, no. 2 (September 3, 2020): 129–38. http://dx.doi.org/10.1163/25424246-00302002.
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Abstract Comparative theology is a form of theology, and as such, a matter of “faith seeking understanding.” Like other forms of Christian theology, it is indebted to scripture and tradition, attentive to texts, and also to images, ritual practice, piety, and experience. Like other forms of theological reflection, it also needs to be contextually nuanced, lest it be too much identified with the North American and Western European academic contexts. The growth of comparative theology in Asia and Australia over the last decade is one of the most exciting developments in the field. These essays, the majority of which were given at an international conference at the Australian Catholic University in July 2019, signal the ways in which comparative theology benefits from its clarification and adaptation in Australia, China, India, Indonesia, Japan, Singapore, and South Korea.
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Swamy, Muthuraj. "The Theological Potentials of Local Ecumenical Efforts in Ordinary and Everyday Life: An Ethnographic Study of South Indian Context." Ecclesial Practices 5, no. 2 (December 14, 2018): 138–56. http://dx.doi.org/10.1163/22144471-00502003.
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The concept and practice of ecumenism has played a crucial role in the theological construction of ecclesiology for the last few decades. In spite of the various steps taken for promoting local ecumenism in different parts of the world, the continuing challenge for ecclesiology (and also for theology in general) is to place grassroots efforts for ecumenism in the centre of theological discussions. While local ecumenism is defined and practiced in a number of ways, this essay discusses the ordinary and everyday efforts for church unity among Christians in South India, and the theological potentials of such efforts. A study of local ecumenism can contribute to the discussions in ecclesiology and ethnography, and such discussions in turn can help further to encourage local ecumenism by bringing to the centre the everyday experiences of Christians that have not often been focused or highlighted in mainline academic ecclesiology or theology.
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Bonk, Jonathan J. "Thinking Small: Global Missions and American Churches." Missiology: An International Review 28, no. 2 (April 2000): 149–61. http://dx.doi.org/10.1177/009182960002800201.
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Missiology can become so preoccupied with abstract global, national, or regional analyses of the Christian missionary task that it loses sight of the fact that all genuinely Christian missionary activity models the incarnation, practicing a theology of the neighbor that concerns itself with the felt needs of actual persons in everyday face-to-face encounters, whatever the context. This article illustrates this principle by tracing the roots of three of this century's outstanding mission accomplishments in India and Nepal to a “chance” encounter between two men in a YMCA shower in Winnipeg, Manitoba, Canada, in December of 1929.
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Barua, Ankur. "Interreligious Dialogue, Comparative Theology and the Alterity of Hindu Thought." Studies in World Christianity 20, no. 3 (December 2014): 215–37. http://dx.doi.org/10.3366/swc.2014.0093.
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A key question at the heart of contemporary debates over interreligious dialogue is whether the Christian partner in such conversations should view her interlocutors through the lens of Christian descriptions or whether any such imaging amounts to a form of Christian imperialism. We look at the responses to this question from certain contemporary forms of ‘particularism’ which regard religious universes as densely knit, and sometimes incommensurable, systems of meanings, so that they usually deny the significance, or even the possibility, of modes of bible preaching such as apologetics. While these concerns over the alterity of other religious traditions are often viewed as specifically postmodern, two Scotsmen in British India, J. N. Farquhar (1861–1929) and A. G. Hogg (1875–1954), struggled exactly a hundred years ago with a version of this question vis-à-vis the religious universe of Vedāntic Hinduism and responded to it in a manner that has striking resemblances to ‘particularism’. We shall argue that Hogg can be seen as an early practitioner of a form of ‘comparative theology’ which emerges in his case, on the one hand, through a textual engagement with specific problems thrown up in interreligious spaces but, on the other hand, also seeks to present a reasoned defence of Christian doctrinal statements. We shall note a crucial difference between his comparative theological encounters and contemporary practitioners of the same – while the latter are usually wary of speaking of any ‘common ground’ in interreligious encounters, Hogg regarded the presuppositions of the Christian faith as the basis of such encounters. The writings of both groups of theologians are structured by certain ‘dilemmas of difference’ that we explore.
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Collins, Paul. "The Praxis of Inculturation for Mission: Roberto de Nobili’s Example and Legacy." Ecclesiology 3, no. 3 (2007): 323–42. http://dx.doi.org/10.1177/1744136607077156.
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AbstractThis article investigates inculturation in the twentieth century in relation to the example and practice of the seventeenth-century Jesuit missionary Roberto de Nobili. Monastic and liturgical attempts at inculturation in South India are examined as well as the critique offered by Dalit Theology. There are four sections: (1) Outline and analysis of the practice of de Nobili, and its theological basis in the seventeenth century. (2) Analysis of the parallels between the praxis of de Nobili and various Christian sannyasi in the twentieth century, e.g. Savarirayan Jesudason, Ernest Forrester-Paton, Jack Winslow, Abhishiktananda, Bede Griffiths and Francis Acharya. (3) Evaluation of the practice, and its theological basis, of these sannyasi and other religious leaders in South India. (4) Investigation of the critique of Dalit Theology of these practices, and possible outcomes for future practice e.g. in relation to inter-religious dialogue.
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Sebastian, J. Jayakiran. "‘Wandering Arameans?’ Interrogating Identity in a Diasporic Society: Dalitness in Indian Hyphenated Americans." Exchange 45, no. 1 (February 23, 2016): 21–37. http://dx.doi.org/10.1163/1572543x-12341384.
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This article examines and problematizes the question of how Indian Christians coming from a Dalit background and now living in the United States negotiate the question of identity. It seeks to complicate further the identitarian narratives of the Asian American diasporic communities and reminds us of the possibility of ‘multifaceted identities’ of the diaspora, reflecting persistent social hierarchies such as caste consciousness. Taking its cue from a pioneering Dalit theologian’s appropriation of the ‘wandering Aramean’, the essay asks if Dalit theology can point the way forward towards forging new alliances in the new context, where new opportunities exist alongside memories of, and embodiment of, old hierarchical and stratified realities?
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Beltramini, Enrico. "Modernity and its Discontents: Western Catholic Pioneers of the Hindu-Christian Dialogue." International Journal for History, Culture and Modernity 1, no. 1 (March 28, 2013): 21–51. http://dx.doi.org/10.5117/hcm2013.1.belt.
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This article presents a reassessment of the Hindu-Christian dialogue in its relationship with modernity. The focus is on a group of Western Catholic clergymen who relocated to India, specifically during 1940-70, and became involved in the Hindu-Christian dialogue. The article traces the reasons for these Catholics’ relocations to their dissatisfaction with modernity and the predominance of rationality in the West, as well as their aversion to modern scientific thought. It emphasises the dual character of the interfaith dialogue, and the struggles of this group of clergymen to overcome modernity, whereby a modern Weltanschauung was the obstacle along the path to reshaping Catholic theology and establishing a fruitful interfaith dialogue with Hinduism. Although they did not pursue a common agenda and had different goals, these pioneers of interfaith dialogue came to consider such a dialogue with Hinduism as regenerative, as a means of revitalising Western thought, of balancing the modern excesses of a Western civilisation increasingly dominated by technology, and of transcending the rationalised culture of the modern West to achieve higher consciousness.
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Redington, James D. "A Course Called “The Hindu-Christian Dialogue”." Horizons 12, no. 1 (1985): 136–44. http://dx.doi.org/10.1017/s0360966900034356.
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This upper-level undergraduate theology course (trendily renamed ”Icons in Interface” by one of the wags in my department) originated from long-standing interest and involvement in the Hindu-Christian dialogue. More immediately, it resulted from a grant which allowed me to spend a summer in India, conversing with experts in the dialogue and generating ideas on how to present the dialogue in the form of a course. Since then, I have taught the course three times, and find that it kindles an interest, in both the students and me, qualitatively different from any other course I teach or they take. This is as it should be if the course is to reflect the subject-matter—an idea which has been one of the course's structuring principles. Consequently, there is an attempt to echo the mood and content of interreligious dialogue in the format and atmosphere of the classes. There are severe limitations to this: it would be otiose, and contrary to authentic dialogue, to try to make a Hindu ashram appear, complete with yoga at dawn and silent, vegetarian meals, on an American campus. But use of a chapel instead of a classroom, and of meditation during class time, for example, might help achieve distinctness without being distracting. But, before I get ahead of myself, let me present the particulars of the course in order, as follows: the course's nature, its students and possible teachers, its format, readings, requirements, and central ideas and goals. Evaluative comments will be made in passing, and some bibliographical suggestions appended.
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Santos, Patricia H. "That All May Enjoy Abundant Life: A Theological Vision of Flourishing from the Margins." Feminist Theology 25, no. 3 (May 2017): 228–39. http://dx.doi.org/10.1177/0966735017693755.
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At the onset of the twenty-first century, American Christian feminist theologian, Sally McFague, in her book Life Abundant, challenged North Americans to move from a consumer mentality to a planetary theology that glorifies God in and through all of creation. The privileged are urged to shift from affluence and over indulgence to restraint, in order that all people may benefit. McFague points out that there is no single solution to the crisis facing humanity and the cosmos. This article, reflecting on the stories, hopes and struggles of marginalized women in India, offers one response to envision abundant life for all. It presents a theological view of flourishing from the vantage point of the excluded and oppressed. How do marginal voices challenge people at the centre and how can those at the margins be enabled to experience abundant life in relation to God, others and the entire ecosystem?
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Kittelstrom, Amy. "The International Social Turn: Unity and Brotherhood at the World's Parliament of Religions, Chicago, 1893." Religion and American Culture: A Journal of Interpretation 19, no. 2 (2009): 243–74. http://dx.doi.org/10.1525/rac.2009.19.2.243.
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AbstractWhen the World's Parliament of Religions convened at the Columbian Exposition at Chicago in 1893, it brought together delegates of Judaism, Buddhism, Hinduism, Jainism, Islam, and several varieties of Christianity. Recent critics of the event have noted that the overwhelmingly Protestant organizers imposed their own culturally specific views of what constitutes religion on the non-Christian participants. But the guiding refrain of the Parliament—the unity of God and the brotherhood of man—reflects not only the specifically Social Gospel theology of the Protestant organizers but also a much wider consensus on the proper character, scope, and function of religion in a modernizing, globalizing, secularizing world. Buddhists from Japan, Hindus and Jains from India, and Buddhists from Ceylon actively participated in this international turn toward social religion as a way of pursuing their own culturally specific claims of distinct national identity, while Jews and Catholics in the United States equally adeptly claimed ownership of this central rhetoric of social religion in order to penetrate the American cultural mainstream.
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Santana, José L. "To Walk with Slaves: Jesuit Contexts and the Atlantic World in the Cartagena Mission to Enslaved Africans, 1605–1654." Religions 12, no. 5 (May 11, 2021): 334. http://dx.doi.org/10.3390/rel12050334.
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The Jesuit mission to enslaved Africans founded in 1605 in Cartagena de las Indias is amongst the most extraordinary religious developments of early colonial Latin America. By the time Alonso de Sandoval, S.J. and Pedro Claver, S.J. began their work to baptize and catechize the thousands of slaves who passed through Cartagena’s port each year, the Society of Jesus had already established a global missionary enterprise, including an extensive network of communication amongst its missionaries and colleges. Amidst this intramissionary context, Sandoval wrote De instauranda Aethiopum salute—a treatise informed largely by these annual letters, personal correspondences, and interactions with the diverse multitudes of people who could be encountered in this early colonial cosmopolitan city—aimed at promoting the necessity of African salvation. From East Asia to Latin America, Jesuits followed the example of their apostolic missionary, Francis Xavier, to bring the Catholic faith to non-Christian peoples. Through De instauranda and the Catholic Church’s collected testimony for the sainthood of Claver, we see how Sandoval and Claver, like other Jesuits of the time, arose as innovative and unique missionaries, adapting to their context while attempting to model the Jesuit missionary spirit. In doing so, this article posits, the historical-religious context of the early modern Atlantic world and global Jesuit missions influenced Sandoval and Claver to accompany enslaved Africans as a missionary theology.
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Rubiés, Joan-Pau. "Tamil Voices in the Lutheran Mission of South India (1705-1714)." Journal of Early Modern History 19, no. 1 (December 19, 2015): 71–81. http://dx.doi.org/10.1163/15700658-12342439.
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The English edition of the Bibliotheca Malabarica, a manuscript catalogue of the Tamil works collected by the young Lutheran missionary Bartholomäus Ziegenbalg during his first two years in India (1706-8), attests to his prodigious effort to acquire, read, and summarize all the works of the “heathens” of South India that he could possibly get hold of. Most of this literature seems to have originated from local Śaiva mattams. Besides epics and puranas, the collection included many popular works on ethics, divination and astrology, devotional poetry, or folk narratives and ballads. Ziegenbalg seems to have acquired these through his Tamil teacher in Tranquebar—an elderly schoolmaster—and his son. In this respect, a focus on the social and cultural dynamics by which local knowledge was transmitted to Europeans is no less important than identifying the literary sources for their interpretation of Hinduism. A fascinating work, the Tamil correspondence conducted between 1712 and 1714 by the Lutheran missionaries with a number of learned Hindus reveals their desire to embark on a kind of inter-religious dialogue as a foundation for their Christian apologetics. The replies received from his “heathen” correspondents would inform much of Ziegenbalg’s interpretation of Śaivism as a form of natural monotheism. Translated into German and published in Halle, they also became part of the Pietist propaganda concerning the mission, exerting a much wider impact than Ziegenbalg’s unpublished monographs about Hindu doctrines and theology. But how authentic were these Tamil voices? Close analysis suggests that even if we conclude with the editors that the letters were what they claim to be, that is a direct translation of the work of many independent Tamil correspondents, the extent to which there was a religious “dialogue” based on reciprocity is open to question.
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Fowden, Garth. "Alexandria between Antiquity and Islam: Commerce and Concepts in First Millennium Afro-Eurasia." Millennium 16, no. 1 (October 21, 2019): 233–70. http://dx.doi.org/10.1515/mill-2019-0012.
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Abstract Late antique Alexandria is much better known than the early Islamic city. To be fully appreciated, the transition must be contextualized against the full range of Afro-Eurasiatic commercial and intellectual life. The Alexandrian schools ‘harmonized’ Hippocrates and Galen, Plato and Aristotle. They also catalyzed Christian theology especially during the controversies before and after the Council of Chalcedon (451) that tore the Church apart and set the stage for the emergence of Islam. Alexandrian cultural dissemination down to the seventh century is here studied especially through evidence for the city’s libraries and book trade, together with the impact of its educational curriculum from Iran to Canterbury. After the Arab conquest, Alexandria turned into a frontier city and lost its economic and political role. But it became a city of the mind whose conceptual legacy fertilized not only Greek scholarship at Constantinople, but also Arabic science and philosophy thanks to the eighth- to ninth-century Baghdadi translation movement. Alexandria emanated occult energies too, thanks to the Pharos as variously misunderstood by Arabic writers, or the relics of its Christian saints, not least the Evangelist Mark, surreptitiously translated to Venice in 828-29. Study of the astral sciences too - astronomy but also astrology - was fertilized from Alexandria, as far afield as India and perhaps China as well as Syria, Baghdad and Constantinople. Egypt’s revival by the Fatimids, who founded Cairo in 961, had little impact on Alexandria until about the end of the eleventh century when, for a time, the city attracted Sunni scholars from as far away as Spain or Iran, while commerce benefited from the rise of the Italian merchant republics and the beginning of the Crusades. While the early caliphate had united a vast zone from Afghanistan to the Atlantic, the eleventh century saw a reemergence of late antique distinctions between the Iranian plateau, Syro-Mesopotamia, and the two Mediterranean basins. Alexandria was one of the points where these worlds intersected, though sub-Saharan Africa, to which it formally belonged, remained largely beyond its horizon until the twentieth century.
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King, Nicholas. "Divine Scripture in Human Understanding: A Systematic Theology of the Christian Bible. By Joseph K.Gordon. Pp. xiii, 442, Notre Dame Indiana, University of Notre Dame Press, 2019, $65.00." Heythrop Journal 61, no. 6 (October 9, 2020): 1020. http://dx.doi.org/10.1111/heyj.13628.
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PARRATT, JOHN. "Saroj Nalini Arambam Parratt (1933–2008)." Journal of the Royal Asiatic Society 19, no. 3 (July 2009): 383–84. http://dx.doi.org/10.1017/s1356186309009882.
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Arambam Saroj Nalini was born in Imphal, in the then princely state of Manipur, on June 2nd 1933. Her father was a well-known and respected educationalist and government officer. During the war years he was posted to Jiribam, where she received her first education, and later transferred to a convent school in Haflong. She proceeded to Calcutta University, where she became the first Meetei woman to obtain BA and MA degrees, majoring in Philosophy. While in Calcutta she enjoyed close friendship with Christian Naga students, and converted to Christianity. She was baptised at the Lower Circular Road Baptist church, whose minister, Walter Corlett had himself served in Imphal during the war years. The Christian faith was to become a dominant influence on her future life. She came to Britain in the late 1950s to study theology, and obtained a Bachelor of Divinity degree from London University in 1961. Shortly after she married John Parratt. When their desire to work in India was frustrated they decided to work elsewhere in the developing world, initially in Nigeria, where Saroj became a tutor in philosophy at the University of Ile-Ife. When her husband was offered a research fellowship by the Australian National University she enrolled for a PhD in the Department of Asian Studies there, under the supervision of the eminent indologist A.L.Basham. Despite the frequent absences of her husband on field work in Papua-New Guinea and having to care for three young children, the bulk of the thesis was completed before she returned to Manipur for further extended field work in 1972. The doctorate was awarded three years later, one of her examiners being Professor Suniti Kumar Chatterji, who (unusually for the time) himself had a deep interest in India's north-eastern region. Her thesis was published in 1980 (Firma KLM, Calcutta) as The Religion of Manipur. It marked the beginning of a new phase in writing on Manipur by its rigorous application of critical methodology both in the collection and in the analysis of field data, and had considerable influence on younger Meetei scholars.
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Ballard, Chris, Jeroen A. Overweel, Timothy P. Barnard, Daniel Perret, Peter Boomgaard, Om Prakash, U. T. Bosma, et al. "Book Reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 155, no. 4 (1999): 683–736. http://dx.doi.org/10.1163/22134379-90003866.
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- Chris Ballard, Jeroen A. Overweel, Topics relating to Netherlands New Guinea in Ternate Residency memoranda of transfer and other assorted documents. Leiden: DSALCUL, Jakarta: IRIS, 1995, x + 146 pp. [Irian Jaya Source Materials 13.] - Timothy P. Barnard, Daniel Perret, Sejarah Johor-Riau-Lingga sehingga 1914; Sebuah esei bibliografi. Kuala Lumpur: Kementerian Kebudayaan, Kesenian dan Pelancongan Malaysia/École Francaise d’Extrême Orient, 1998, 460 pp. - Peter Boomgaard, Om Prakash, European commercial enterprise in pre-colonial India. Cambridge: Cambridge University Press, 1998, xviii + 377 pp. [The New Cambridge History of India II-5.] - U.T. Bosma, Oliver Kortendick, Drei Schwestern und ihre Kinder; Rekonstruktion von Familiengeschichte und Identitätstransmission bei Indischen Nerlanders mit Hilfe computerunterstützter Inhaltsanalyse. Canterbury: Centre for Social Anthropology and Computing, University of Kent at Canterbury, 1996, viii + 218 pp. [Centre for Social Anthropology and Computing Monograph 12.] - Freek Colombijn, Thomas Psota, Waldgeister und Reisseelen; Die Revitalisierung von Ritualen zur Erhaltung der komplementären Produktion in SüdwestSumatra. Berlin: Reimer, 1996, 203 + 15 pp. [Berner Sumatraforschungen.] - Christine Dobbin, Ann Maxwell Hill, Merchants and migrants; Ethnicity and trade among Yunannese Chinese in Southeast Asia. New Haven: Yale University Southeast Asia Studies, 1998, vii + 178 pp. [Yale Southeast Asia Studies Monograph 47.] - Aone van Engelenhoven, Peter Bellwood, The Austronesians; Historical and comparative perspectives. Canberra: Department of Anthropology, Research School of Pacific and Asian Studies, Australian National University, 1995, viii + 359 pp., James J. Fox, Darrell Tryon (eds.) - Aone van Engelenhoven, Wyn D. Laidig, Descriptive studies of languages in Maluku, Part II. Jakarta: Badan Penyelenggara Seri NUSA and Universitas Katolik Indonesia Atma Jaya, 1995, xii + 112 pp. [NUSA Linguistic Studies of Indonesian and Other Languages in Indonesia 38.] - Ch. F. van Fraassen, R.Z. Leirissa, Halmahera Timur dan Raja Jailolo; Pergolakan sekitar Laut Seram awal abad 19. Jakarta: Balai Pustaka, 1996, xiv + 256 pp. - Frances Gouda, Denys Lombard, Rêver l’Asie; Exotisme et littérature coloniale aux Indes, an Indochine et en Insulinde. Paris: Éditions de l’École des Hautes Études en Sciences Sociales, 1993, 486 pp., Catherine Champion, Henri Chambert-Loir (eds.) - Hans Hägerdal, Timothy Lindsey, The romance of K’tut Tantri and Indonesia; Texts and scripts, history and identity. Kuala Lumpur: Oxford University Press, 1997, xix + 362 + 24 pp. - Renee Hagesteijn, Ina E. Slamet-Velsink, Emerging hierarchies; Processes of stratification and early state formation in the Indonesian archipelago: prehistory and the ethnographic present. Leiden: KITLV Press, 1995, ix + 279 pp. [VKI 166.] - David Henley, Victor T. King, Environmental challenges in South-East Asia. Richmond: Curzon Press, 1998, xviii + 410 pp. [Nordic Institute of Asian Studies, Man and Nature in Asia Series 2.] - C. de Jonge, Ton Otto, Cultural dynamics of religious change in Oceania. Leiden: KITLV Press, 1997, viii + 144 pp. [VKI 176.], Ad Boorsboom (eds.) - C. de Jonge, Chris Sugden, Seeking the Asian face of Jesus; A critical and comparative study of the practice and theology of Christian social witness in Indonesia and India between 1974 and 1996. Oxford: Regnum, 1997, xix + 496 pp. - John N. Miksic, Roy E. Jordaan, In praise of Prambanan; Dutch essays on the Loro Jonggrang temple complex. Leiden: KITLV Press, 1996, xii + 259 pp. [Translation Series 26.] - Marije Plomp, Ann Kumar, Illuminations; The writing traditions of Indonesia; Featuring manuscripts from the National Library of Indonesia. Jakarta: The Lontar Foundation, New York: Weatherhill, 1996., John H. McGlynn (eds.) - Susan de Roode, Eveline Ferretti, Cutting across the lands; An annotated bibliography on natural resource management and community development in Indonesia, the Philippines and Malaysia. Ithaca, New York: Cornell University Southeast Asia Program, 1997, 329 pp. [Southeast Asia Program Series 16.] - M.J.C. Schouten, Monika Schlicher, Portugal in Ost-Timor; Eine kritische Untersuchung zur portugiesischen Kolonialgeschichte in Ost-Timor, 1850 bis 1912. Hamburg: Abera-Verlag, 1996, 347 pp. - Karel Steenbrink, Leo Dubbeldam, Values and value education. The Hague: Centre for the Study of Education in Developing Countries (CESO), 1995, 183 pp. [CESO Paperback 25.] - Pamela J. Stewart, Michael Houseman, Naven or the other self; A relational approach to ritual action. Leiden: Brill, 1998, xvi + 325 pp., Carlo Severi (eds.) - Han F. Vermeulen, Pieter ter Keurs, The language of things; Studies in ethnocommunication; In honour of Professor Adrian A. Gerbrands. Leiden: Rijksmuseum voor Volkenkunde, 1990, 208 pp. [Mededelingen van het Rijksmuseum voor Volkenkunde 25.], Dirk Smidt (eds.)